The Pearl Essay Example for Free

The Pearl Essay The book – The Pearl, paints numerous lessons to several disciplines, but more in business because the whole story revolves the selling of the pearl and the way the different stakeholders acted through. Kino the main character, together with his wife sets out to find a pearl to get money to treat their son Coyotito who has been bitten by a scorpion. They find a big precious pearl that changes the whole goal, from treating the child to educating him, buying a rifle, and improved life standards. This was quite too ambitious and so it was difficult to reach it. The pearl gives us the two perspectives about the nature of human beings. The virtuous type of people who have love and concern, especially for their family unit and their neighbourhood and those types of people who only focus on getting richer in spite of the means they use to amass property. At the beginning of the story, Kino is an innocent contented father who cares for his family in the best way possible (Steinbeck, Wagner-Martin, and Orozco, 1994). One point that demonstrates this is when Kino closed his eyes to listen to the song of the family song that was playing in his mind Steinbeck, Wagner-Martin, and Orozco, 1994). At the time his boy is stung by a scorpion the neighbours showed concern. On the other hand, human nature also has a weakness, of focusing on gaining wealth and not relation. The very first picture is the one portrayed by the doctor who never visited them but concentrated on the rich families only. As the story progresses we see the vulnerability that exists in all people, as Kino changes from an innocent loving husband to a criminal because of wanting to be rich. Here the doctor too shows the self-centeredness of people never minding, even if the lives of others are in danger. Coyotito could die but the doctor fist wanted money before treating him. These are the two major facets of human life. This book is also very important for all entrepreneurs and established business people. All business ventures are aimed at getting wealth but business ethics calls for a balance between relating with people well and getting money from good and genuine business deals. The book centers on the greed among business men, which will make them, use unscrupulous ways of getting wealthy, a practice that is very much against business ethics. Among these are middle men who get rich from trading with poor people, giving them so little as their returns for the hard work they have done. Kino represents the poor who work had to see their dreams, such as healthy and decent lives for their families, and education for their children (Steinbeck, Wagner-Martin, and Orozco, 1994). The middle men are the traders who had links abroad, who wanted to buy the pearl at a price that is not worth represent these greedy oppressive middlemen. It is also against business ethics that people should forget the corporate social responsibility and get imprisoned on the dehumanizing effects of gaining wealth. Kino turned away from his neighbours, and he too focused on providing materially for his son rather than keeping focus on emotional needs as material needs follow suite. Thinking about corporate social responsibility, this story evidently paints the existence of business men and organizations, which will not see the society, which is their target market as important stakeholders that need respect, but stepping stones to get richer. The pearl fortune that came Kino’s way did not add value to his community, but made him almost an outcast of the same community. Any business venture must have the characteristics of trustworthiness. In this, businesspeople must be honest and uphold integrity or possess fidelity in all things. The pearl buyers contributed to the crumbling of Kino’s dreams by not offering to buy the pearl at good price. In business too, people should always be responsible; in pursuit of excellence they should not be too ambitious and greedy. Kino’s was over ambitious amidst an oppressive society that would not allow him get the much he wanted from the pearl. Growth is always in small steps and Kino would have accepted to grow in wisdom from the little that he was offered. Business also muss bear the greatest sense of justice and fairness. This is to say that every procedure should be fair, have equity in all cases and impartiality in dealing with people of all lifestyles. Consistency and equality characterizes this point. The doctor neglected the poor people and wouldn’t do his business with them. This is clear because he only came to visit Kino to treat Coyotito because he knew the pearl would pay him. Every business venture must also show the caring attitude towards the people. In this story we see Kino slowly putting his whole self and might to the pearl forgetting that he should care for the family. Business and organizations should also value civic virtue and citizenship, which is aimed at looking at how the country as a whole will benefit from the company or the organization’s venture. They should therefore abide by the law, offer services to the community community services, and to endeavor in protecting the environment. In the Pearl’s case, every one eyed the pearl for their own purposes. Kino’s attackers wanted to get the pearl from him in unlawful means; Kino solely wanted the peal to benefit his family and had no plans to benefit the entire community, to level best of his ability (Steinbeck, Wagner-Martin, and Orozco, 1994). The story also shows that that those people biding for the pearl had no respect, a fundamental thing business or corporate world. In chapter four, when Kino was selling the pearl, some looked at it and rejected it as a mere oddity. The book, upon careful reflections gives us the idea about the virtuous, and the un-virtuous human nature. It also shows us specific values such as integrity, respect, contentment, community justice and impartiality, and good citizenship. By using the style of portraying a people who do not value business ethics, the book enforces in its readers a strong sense of corporate social responsibility.

Organization An Important Management Decision

Organization An Important Management Decision According to question 1, it required to give the reasons of selecting computer hardware and software for the organization an important management decision. It also required to state out the management, organization, and technology issues that should be considered when selecting computer hardware. A computer is a programmable machine that accepts input, stores and manipulates data, and provides output in a useful format. A computer is made up of combination of two components, which is hardware and software. Both components are important and have its own functions and meaningful usages. The simplest definition of hardware is the thing which we can touch and software is the thing which we cannot touch but only feel. Computer hardware is the physical the mechanical, magnetic, electronic, and electrical components making up a computer system. Examples computer hardware are Central Processing Unit (CPU), Random Access Memory (RAM), hard disks, CD-ROM Compact Disk Read-Only Memory), keyboards, mice, printers, modem, router, and etc. Computer software is the detailed instructions that control the operation of a computer system. Computer software is divided into two major types of software, which is system software and application software. System software is a set of generalized programs that manage the computers resources, such as CPU, communication links, and peripheral devices. Examples of system software are Microsoft Windows, Mac OSX, Linux, BIOS software, Device Diver Software, and etc. Application software describes the programs that are written for or by users to apply the computer to a specific task. Examples of application software are, Microsoft Word, Mozilla Firefox, E-mail software, groupware, and etc. C:UsersSunny Chen-MunDesktopFigureFigure 1.jpg Figure 1: Computer hardware (Examples only) C:UsersSunny Chen-MunDesktopFigureFigure 2.jpg Figure 2: Computer software (Examples only) Answer (Question 1) Nowadays, most of the greatest organizations are using the computer technology and had implemented their own IT (Information Technology) department(s). They cannot neglect the powerful and productive of its IT department(s) which brings their business towards success. Examples of organizations are Apple Inc., FedEx, Wal-Mart, McDonalds, and etc. Hence, IT is now critical to an organizations success, so it is important that an organization should uses the computer technology in its daily business routine and the computer hardware and software meets the needs of the organization. The managers and/or IT employees must have the understanding of the role of computer hardware and software in the decisions that promote organizational performance and productivity. The computer components, either hardware devices or software, are now updating and improving its technology frequently and speedy, and hence affected its price are rising. The computer hardware and software costs a lot of money in an organization. Therefore, it is very important that the IT department of an organization should choose and buy the most appropriate and cost-effective computer hardware and software. While selecting the most appropriate and cost-effective computer hardware and software, it also needs to be sufficiently powerful to meet the demands of the current users and future unpredictable increasing of users demand. Therefore, expandability and scalability of the computer hardware and software needs to be carefully planned and considered. Selection and use of computer hardware and software technology can have a deep impact on business performance. Computer hardware and software represent important organizational assets that must be managed appropriately. The most important issues in managing computer hardware and software technology assets are understanding the new technology requirements for electronic commerce and digital firm, determining the total cost of technology assets, and determining whether to own and maintain technology assets or use external technology service providers for an organization. Managers and IT specialists need to pay attention to the computer hardware capacity planning and scalability. Capacity planning is the process of predicting when a computer hardware system becomes saturated. Capacity planning ensures that the organization has enough computing power for its current and future needs. Business managers need to determine acceptable levels of computer response time and availability for the organizations mission-critical systems to maintain the level of business performance they expect. New applications, mergers and acquisitions, and changes in business volume all impact computer workload and must be considered when planning hardware capacity. Scalability refers the ability of a computer, product, or system to expand to serve a large number of users without breaking down. Organizations must make sure they have sufficient computer processing, storage, and network resources to handle their business databases and to make it available online constantly. Hence, not affect their daily business routine or the availability for users demand. The purchase and maintenance of computer hardware and software is but one of a series of cost components that managers must consider when selecting and managing computer hardware and software technology assets. The total cost of ownership (TCO) model can be used to analyze these direct and indirect costs to help organizations determine the actual cost of specific technology implementations. TCO designates the total cost of owning technology resources, including initial purchase costs, the cost of hardware and software upgrades, maintenance, technical support, and training. It is possible to reduce some of these administration costs through better management. Organizations can reduce their TCO through greater centralization and standardization of their computer hardware and software resources. They also can reduce the size of the information systems staff required to support their infrastructure if the organization minimized the number of different computer models and pieces of softwa re that employees are allowed to use. When TCO can be reduced, computers might run up to several times worth the original purchase price of the equipment. Another important management decision when selecting computer hardware and software was to determine whether to own and maintain technology assets or use external technology service providers for an organization. Nowadays, many organizations are obtaining their computer hardware and software technology from external service vendors. That is because it significantly cheaper and can saved lots of costs in maintaining and administrating. One of the popular external service vendor is online Storage Service Provider (SSP) is a third-party provider that rents out storage space to subscribers over the Web, allowing customers to store and access their data without having to purchase and maintain their own storage technology. Application service provider (ASP) is a company providing software that can be rented by other companies over the Web or a private network. ASP not just helps an organization to save cost of software purchases and updates, there may be benefits allows the organization to focus on core business issues instead of technology challenges. Utility computing model of computing in which organizations pay only for the IT resources they actually use during a specified time period. It also on-demand computing or usage-based pricing. Again, utility computing model helps to save cost of computer hardware and software of an organization. Moreover, when selecting computer hardware, it is very important that an organization should consider management, organization, and technology issues. In management issues, selecting computer hardware technology for the organization is a key business decision and it should not be left to technical specialists alone. General Managers should understand the capabilities of various computer processing, input, and storage, options, as well as price versus performance relationships. They should be involved in hardware-capacity planning technology asset management, decisions to distribute computing, downsize, or use network computers. In organization issues, computer hardware technology can either enhance or impede organizational performance. Computer hardware selection should consider how well the technology meshes with the organization`s culture and structure as well as its information processing requirements. In technology issues, IT today is not limited to computers but must be viewed as an array of digital devices networked together. Organizations have many computer processing options to choose from, including mainframes, workstations, PCs, and network computers, and many different ways of configuring hardware components to create systems. Conclusion (Question 1) In conclusion, selecting computer hardware and software for the organization an important management decision to improve business performance and productivity, while reduces the wasting cost for unnecessary aspects. Several reasons are new computer components costs lots of money, IT is now critical to an organizations success, so the computer components must meets the needs of the organization, and the computer components needs to be sufficiently powerful to meet the future increasing of users demand. When selecting computer hardware and software, the managers and IT specialists of an organization need to understand the new technology requirements for electronic commerce and digital firm, to determine the total cost of technology assets, and to determine whether to own and maintain technology assets or use external technology service providers for an organization. In addition, good decisions for selecting computer hardware and software make a business grow. Bad ones will burns organizations business money and investors money. When these money is gone, the business will fail. Question 2 If you were a manager in a company that operates in many countries, what criteria would you use to determine whether a new system should be developed as a global application or local application? Why? Introduction (Question 2) According to question 2, it required to state out and explains the reasons of the criteria that use to determine whether a new system should be developed as a global application or local application, if I am a manager in a company that operates in many countries. A global application is a computer system that able to operate across national boundaries, political, global knowledge base, world cultures, law and legal systems, religions, global environmental, social expectations, languages and etc. While a local application is opposite of global application, it concentrates and operates locally or within a company only. Assume that I am a manager of The Coca-Cola Company which operates in many countries, I would suggest for the new system should be developed as a global application. C:UsersSunny Chen-MunDesktopFigureFigure 3.jpg Figure 3: Coca-Colas logo C:UsersSunny Chen-MunDesktopFigureFigure 4.jpg Figure 4: Products by The Coca-Cola Company Answer (Question 2) Nowadays, many localized companies will be replaced by fast-moving networked corporations that transcend national boundaries. The value of imports and exports from all nations companies has risen to about several trillion dollars annually. Therefore, the production of The Cola-Cola Company should be also parceled out to a number of different countries. The globe application would help the company in manufacturing, production, and operations management. It also enables to implement standard supply chain management software or enterprise software to coordinate global manufacturing processes and supply chains. The major criteria that the new system should be developed in globe application are the growth of cheap international communication and transportation has created a world culture with stable expectations or norms, and political stability and a growing global knowledge base that is widely shared contribute also to the world culture. These criteria create the condition for global market, global production, coordination, distribution, and global economies of scale. A business driver is a force in the environment to which businesses must respond and that influences the direction of the business. The global business drivers can be divided into two groups, which are general cultural factors and specific business factors. Easily recognized general cultural factors have driven internationalization since World War II. Information, communication, and transportation technologies have created a global village in which communication (through telephone, television, radio, or computer network) around the globe is no more difficult and not much more expensive than communication down the block. The cost of moving goods and services to and from geographically dispersed locations has fallen dramatically. The development of global communications has created a global village in a second sense: A global culture created by television, the Internet, and other globally shared media such as movies now permits different cultures and peoples to develop common expectations about right and wrong, desirable and undesirable, heroic and cowardly. The collapse of the Eastern bloc has speeded the growth of a world culture enormously, increased support for capitalism and business, and reduced the level of cultural conflict considerably. Another criterion what should be considered is the growth of a global knowledge base. Nowadays, Latin America, China, India, Southern Asia, and Eastern Europe have developed powerful educational, industrial, and scientific centers, resulting in a much more democratically and widely distributed knowledge base. Hence, more and more citizen has the knowledge of using computer technology and networking, better languages understanding, and more. This will enhance the meets of suitable quality of labor force, which can fit in the companys computer system easily and quickly, and then improve the productive and employee performance. These general cultural factors leading toward internationalization result in specific business globalization criteria that affect most industries. The growth of powerful communications technologies and the emergence of world cultures create the condition for global markets. Global consumers interested in consuming similar products that are culturally approved. Therefore, products of The Coca-Cola Company would be fit into global markets easily. Global production and operations have emerged with precise online coordination between far-flung production facilities and central headquarters thousands of miles away. Managers or employees of the company do not need to travel a long distance for business coordination, meetings, and any management operations. By this way, it reduces the employees travels fees and save times. In addition, the transportation fees of global shipping companies are quite low compared to the recent years. This helps reduced the cost of exporting companys products to many far distance of countries. The new global markets and pressure toward global production and operation have leaded towards whole new capabilities for global coordination of all factors of production. Not only production but also accounting, marketing and sales, human resources, and systems development (all the major business functions) can be coordinated on a global scale. Global markets, production, and administration create the conditions for powerful, sustained global economies of scale. Production driven by worldwide global demand can be concentrated where it can best be accomplished, fixed resources can be allocated over larger production runs, and production runs in larger plants can be scheduled more efficiently and precisely estimated. Lower cost factors of production can be exploited wherever they emerge. The result is a powerful strategic advantage to organizations that can organize globally using global application. These general and specific business drivers have significantly improved world trade and commerce. Moreover, when determining the new system should be developed as a global application, it is very important that an organization should consider management, organization, and technology issues. Managers are responsible for devising an appropriate organizational and technological framework for international business. Choosing a global business strategy, identifying core business process, organizing the firm to conduct business on an international scale, and selecting international information system architecture are key management decision. In organization issues, culture, political, and language diversity magnifies differences in organizational culture and standard operating procedures when companies operate internationally. These differences create barriers to the development of global informational systems that transcend national boundaries. The main technology decision in building international system is finding a set of workable standard in hardware, software, and networking for the firms international information systems infrastructure and architecture. The Internet and intranets are increasingly used to provide global connectivity and serve as a foundation for global systems, but many companies still need proprietary system for certain functions, and , therefore, international standard. Conclusion (Question 2) In conclusion, the new system of The Coca-Cola Company would be the most appropriate developed as a global application. The criteria that should be considered were globalize the company would increase the profits, the growth of cheap international communication and transportation has created a world culture with stable expectations or norms, and political stability and a growing global knowledge base that is widely shared contribute also to the world culture. The global application also helps in online coordination, meetings, and any management operations, which reduces employees travels fees and save times. Overall, it improves the productivity and business performance of the company.

Television Violence and Children :: essays research papers media

Television Violence and Children The effects of television violence and children can vary according to the child. There are various effects, both physical and psychological, that can occur. First of all, the child, through his years of watching television, may develop the concept that violence is a way to solve problems. The watching of these television shows is where most of the children pick up this aggressive mindset they have. It is to be said that eighty percent of what you learn when you are a child, is from what you see. That in it can become very dangerous to the child in many ways. Secondly, the child may have a favorite character he or she looks up to, who may have a violent role in the cartoon. Seeing their favorite cartoon character kill another character may give an impression that it?s funny and is okay to so the same. The bright colors from cartoons simply catch the child?s eye. . The viewing of violence does not make the child violent, but it kind of tells them that it is acceptable for their favorite cartoon character to hurt others. There have been researches that have shown that the estimated child, once passed elementary, will have been introduced to eight thousand murders, and more than one hundred-thousand acts of some sort of violence on television. Those numbers show a dramatic change in the way television shows have increased their violence rate. With numbers like these, violence can be extremely harmful to a child. In recent studies it has been proven that once children are put in front of a television, their concentration cannot be broken or wrecked. Most children who watch these violent shows have been less patient, more aggressive, and more likely to have lower grades than the children who watch television shows like Mr. Rogers. The more the child watches these violent shows, the faster he or she will unnaturally speed up the impact of the

Creation In Schools Essay -- essays research papers

Creation in School   Ã‚  Ã‚  Ã‚  Ã‚  The debate of Creation versus Evolution. This has been a very heated debate since Darwin published Origins of Species in 1859. The reason for this debate comes from the contradicting ideas that this book has with the theory of Creation set forth in the Bible. Due to the fact that is extremely hard to prove what created the earth, people have wrestled between these ideas for the last one hundred and forty years. When Evolution was first introduced it was widely rejected because it went against what people were brought up to believe. Evolution has so far stood the test of time and has become more widely accepted, to the point to which it is taught in our schools. Where Evolution has found its way into the school curriculum, the theory of Creation has not. Some people feel that it Creation should get equal time to Evolution in schools. In this paper I will use what I have learned from Professor Swenson’s Christian Theology course and my personal feelings to tr y and express why there is no reason for the theory of Creation to be taught in school. Creation is based on Christianity and you must understand Christianity before you can make claims. Christianity is a very strong force that works in many people’s lives. It gives us morals to live by, inner strength, a reason to live, and much more. It is based on God creating the world in seven days. Most everyone has a religion and can try to imagine what would it be like to live in a world without religion? The way in which religion structures a society helps it to be more successful as a whole. Stanley Tambiah would agree with this, because its similarities to the Trobriands, a tribe that he studied the rituals of and found that the rituals they performed had practical purpose along with the mystical meaning. The Trobriands had certain rituals they must perform when eating yams and they could only eat them at certain times. If the Trobriands did not have the structure to there society all their yams would be eaten to quickly and the tribe would starve. As for our culture, do we need this structure? Americans are in no trouble of running out of yams. Maybe this is why we see a decline in religion in the United States and other developed countries. The practical purpose for Christianity is no longer needed and the religion is losing speed. Although we do not need thes... ...gious parents are trying to use in order to get their religion taught in school. As for me, I would not mind other religions being taught to my kid, I would want my children to know all the information before they go off believing just anything that I taught them. He could make the choice for himself. Although I can see where these things would help, I believe there would be too many complications in trying to teach it. On top that I also feel that it should be left at that without an argument. If a parent were to push any further, I would have to question their responsibility. Schools do not have to teach you child everything they know. Schools teach so much already, do you want your kid to only learn stuff from school. As a parent I would hope that I could at least teach my child religion along with many other things. We have become so dependant on school, it seems somewhat ridiculous. Back when my Grandfather was at school it was completely different. To bring this to a close I would like to say that although I am a religious person and would like to see what my faith calls on taught in school, but I believe the controversies it raises lays this idea to rest. Creation In Schools Essay -- essays research papers Creation in School   Ã‚  Ã‚  Ã‚  Ã‚  The debate of Creation versus Evolution. This has been a very heated debate since Darwin published Origins of Species in 1859. The reason for this debate comes from the contradicting ideas that this book has with the theory of Creation set forth in the Bible. Due to the fact that is extremely hard to prove what created the earth, people have wrestled between these ideas for the last one hundred and forty years. When Evolution was first introduced it was widely rejected because it went against what people were brought up to believe. Evolution has so far stood the test of time and has become more widely accepted, to the point to which it is taught in our schools. Where Evolution has found its way into the school curriculum, the theory of Creation has not. Some people feel that it Creation should get equal time to Evolution in schools. In this paper I will use what I have learned from Professor Swenson’s Christian Theology course and my personal feelings to tr y and express why there is no reason for the theory of Creation to be taught in school. Creation is based on Christianity and you must understand Christianity before you can make claims. Christianity is a very strong force that works in many people’s lives. It gives us morals to live by, inner strength, a reason to live, and much more. It is based on God creating the world in seven days. Most everyone has a religion and can try to imagine what would it be like to live in a world without religion? The way in which religion structures a society helps it to be more successful as a whole. Stanley Tambiah would agree with this, because its similarities to the Trobriands, a tribe that he studied the rituals of and found that the rituals they performed had practical purpose along with the mystical meaning. The Trobriands had certain rituals they must perform when eating yams and they could only eat them at certain times. If the Trobriands did not have the structure to there society all their yams would be eaten to quickly and the tribe would starve. As for our culture, do we need this structure? Americans are in no trouble of running out of yams. Maybe this is why we see a decline in religion in the United States and other developed countries. The practical purpose for Christianity is no longer needed and the religion is losing speed. Although we do not need thes... ...gious parents are trying to use in order to get their religion taught in school. As for me, I would not mind other religions being taught to my kid, I would want my children to know all the information before they go off believing just anything that I taught them. He could make the choice for himself. Although I can see where these things would help, I believe there would be too many complications in trying to teach it. On top that I also feel that it should be left at that without an argument. If a parent were to push any further, I would have to question their responsibility. Schools do not have to teach you child everything they know. Schools teach so much already, do you want your kid to only learn stuff from school. As a parent I would hope that I could at least teach my child religion along with many other things. We have become so dependant on school, it seems somewhat ridiculous. Back when my Grandfather was at school it was completely different. To bring this to a close I would like to say that although I am a religious person and would like to see what my faith calls on taught in school, but I believe the controversies it raises lays this idea to rest.

Analysis of The Prime of Miss Jean Brodice by Muriel Spark Essay

Analysis of The Prime of Miss Jean Brodice by Muriel Spark â€Å"The Prime of Miss Jean Brodie is a novel about a teacher’s dedication to her pupils. It is also about loyalty and betrayal.† The Prime of Miss Jean Brodie is a novel about a teacher’s dedication to her pupils. It is also about loyalty and betrayal. The novel emphasises the effects of dedication, loyalty and betrayal within a small group of people and the way in which they are all intertwined. It forces the reader to look at particular aspects of these themes. When has dedication gone too far? To what extent is loyalty due to another? Can betrayal be justified? These themes are joined when a teacher’s dedication becomes interference in her student’s life forcing that student to retract her loyalty and put a stop to the situation, an action branded by the teacher as â€Å"betrayal†. The most obvious theme in The Prime of Miss Jean Brodie is that dedication to the young has a definite limit, it should stop at guidance. It becomes evil when it is extended to domination of their and direction of their lives. Miss Brodie is very protective of her class of 1931, she feels the are the ‘crà ¨me de la crà ¨me† and they attract her special dedication. Miss Brodie took them to the theatre, to galleries and museums where they were encouraged to emulate the dedication of powerful female figures such as Pavlova and Sybil Thorndike. However, her dedication is deep: â€Å"These are the years of my prime. You are benefiting by my prime†¦one’s prime is the moment one was born for.† (P44) Miss Brodie believed that her great dedication was in the best interests of her girls. However, it is quite apparent that the girls do not receive a ‘prime’ education. Miss Brodie felt that the knowledge the girls were meant to have for exams was unimportant: â€Å"If there are any intruders, we are doing our history lesson†¦ our poetry†¦ English gramma†¦Ã¢â‚¬â„¢ The small girls held up their books with eyes not on them, but on Miss Brodie.† (P11) It is impossible to deny that Miss Brodie had great dedication towards her girls. However, her motives for her dedication and the lengths she goes to are in her own interests rather than in the interests of her girls. Miss Brodie’s dedication to her girls went too far, she went beyond the stage of merely bringing out the best in the girls and began too meddle in their lives: â€Å"It was plain... ... her decision was regrettable but inevitable. The themes of dedication, loyalty and betrayal in The Prime of Miss Jean Brodie are all quite closely connected. Miss Brodie is liked to a ‘God’ figure: â€Å"She thinks she is Providence, she thinks she is the God of Calvin, she sees the beginning and the end† (P120) Her dedication is largely focused on her set, who can be seen as her disciples, and Sandy who would therefore be Judus. The difference being that Sandy’s ‘betrayal’ is justified: â€Å"’It’s only possible to betray where loyalty is due,’ said Sandy. ‘Well, wasn’t it due to Miss Brodie?’ ‘Only up to a point,’ said Sandy† (P127) The three themes of dedication, loyalty and betrayal are all closely knit and so they complement each other in the way they are woven into the story. As Miss Brodie’s girls were being formed, Miss Brodie’s nature was also growing and the principals governing the end of her ‘prime’ started with her dedication, climaxed with a breach of loyalty and finished with a betrayal. The Prime of Miss Jean Brodie demonstrates clearly that dedication should stop at guidance, that loyalty is due only up to a point and that betrayal can be justifiable.

Patient`s Laws Essay

Patients should feel at ease when giving personal information to their physician or nurse (Burkle & Cascino, 2011). Patients may resist offering pertinent information if they feel their confidence may be betrayed. Confidentiality can only be broken when it involves a gunshot wound, injuries resulting from child abuse or an infectious disease, which would put the community at risk. Such is the case presented in Nathanson’s article titled: â€Å"Betraying trust or providing good care? When is it okay to break confidentiality?† (2000). The article addresses an ethical dilemma presented in an episode of NBC’s ER. Nurse Carol Hathaway promises two reluctant teenage patients who are seeking care, that anything they tell her will remain confidential, even from their parents and anyone else. Agreeable to this, the girls divulge they have been sexually active with multiple partners and suspect they have been exposed to a sexually transmitted disease (STD). Tests were perf ormed on the teenager for STD’s and receive Pap tests to detect any cervical abnormalities. The test results confirm, Andrea, is positive for the human papillomavirus (HPV) and cervical cancer. Promising Andrea confidentiality, Nurse Hathaway knows she must break the promise or potentially endanger herself and the community. Nurse Hathaway is faced with ethical consequences if she breaks confidentiality with her patient. Of these consequences are reluctance to disclose pertinent information, feelings of betrayal, enraged parents, disrespect of staff members, job termination, demeaned hospital reputation, poor school reputation, and a non supportive bureaucratic and legal system (Burkhardt & Nathaniel, 2008). Nurses are fearful of these ethical implications, which keep them from disclosing important information, which can have disastrous results (Griffith, 2008). Deontology best describes Nurse Hathaway’s ethical framework when she finds it necessary to break Andrea’s confidentiality. The deontology theory is based on the concept that a person adheres to what is right and wrong in their actions and thoughts rather than the consequences (Purtilo & Doherty, 2011) . Since this has become a public issue she is compelled to fulfill her duty by courageously choosing to bring the situation out in the open. Her reasoning for informing Andrea’s parents and school would ensure the appropriate course of treatment and avoiding further injury for the teen and society. Even though Nathanson says  there is no advantage in notifying the school of Andrea’s sexual involvement with multiple partners, Nurse Hathaway chose to do so. By doing this, Andrea attempts to take her life when she finds out the school is aware of her situation. There are several ethical decision-making models to choose from but the best would be Uustal’s model to handle this particular situation. Uustal proposes a nine-step method to direct one toward making an ethical decision. This model follows the nursing process and also includes and explanation of values when using and ethical decision-making model. Step 1) those implicated in the dilemma are the teenage girls, their parents, the students at the school and Nurse Hathaway. Whether or not to inform the school of the sexual behavior of the girls and of Andrea’s diagnosis is the ethical dilemma at hand. Step 2) without giving specific information about the girls, the school needs to be aware of the student’s sexual conduct with multiple partners. Step 3) the spread of HPV and the concern for the protection of the community from STD’s related to promiscuous sex are the issues related to the situation. A resolution to the dilemma would to inform the school of the concern for the sexual behavior of the students. Step 5) with good intentions, Nurse Hathaway notifies the school of the girl’s activities but should not kept their identities anonymous and only discussed her concern for the students in general about their participation in multiple sex partners. Step 5) implementing education in the school regarding the risks, treatments and prevention of STD’s would follow. Step 6) the main priority should have been informing the school of the promiscuity among the students rather than of the two teens in question and Andrea’s new found diagnosis. Step 7) Nurse Hathaway should have only discussed her concern for sex with multiple partners between the students. Step 8 and 9) if Nurse Hathaway had followed th is model, education could have occurred, the school would have been protected and Andrea’s privacy would have been respected. This particular model allows for the analysis of various options to sensitive, ethical dilemmas. An ethics committee consists of of representatives from different fields in and outside of health care as well as professionals, lawyer, clergyman, etc., from the community. With different perspectives, experiences, and educational backgrounds the committee can have a well-rounded discussion and provide suggestions proposed to advocate for the rights of patients and foster mutual decision  making in the event of an ethical dilemma. When conflicting moral claims are presented, the ethics committee can suggest an unbiased approach to solving the ethical dilemma (Burkhardt & Nathaniel, 2008). Consulting with an ethics committee would have been in Nurse Hathaway’s best interest before deciding to break confidentiality. Had she not divulged pertinent information about Andrea to her school, Andrea most likely would not have attempted suicide. In conclusion, as nurses we are confronted with ethical dilemmas pertaining to upholding confidentiality in our day-to-day practice. Ethical decisions should not be taken lightly and treated exclusively with sensitivity for our patients and the public. Making the wrong decision could cost us the trust we build with out patients and community and our job. Burkhardt, M. A., & Nathaniel, A. K. (2008). Ethics & issues in contemporary nursing (3rd ed.). Clifton Park, NY: Delmar Cengage Learning. Burkle, C. M., & Cascino, G. D. (2011, December). Medicine and the media: Balancing the public’s right to know with the privacy of the patient. Mayo Clinic Proceedings, 86(12), 1192-1196. Ethical decision-making lecture [Module 3 lecture]. Retrieved from Grand Canyon University: http://my.gcu.edu. Griffith, R. (2008). Patient confidentiality: rights and duties of nurse prescribers. Nurse Prescribing, 6(2), 116-120. Purtilo, R. B., & Doherty, R. B. (2011). Ethical dimensions in the health professions (5th ed.). St. Louis, MO: Elsevier.

A Missionary Who Transformed a Nation Essay

When Englishman William Carey (1761–1834) arrived in India in 1793, it marked a major milestone in the history of Christian missions and in the history of India. Carey established the Serampore Mission—the first modern Protestant mission in the non-English-speaking world—near Calcutta on January 10, 1800.1 From this base, he labored for nearly a quarter century to spread the gospel throughout the land. In the end his triumph was spectacular. Through his unfailing love for the people of India and his relentless campaign against â€Å"the spiritual forces of evil† (Eph. 6:12), India was literally transformed. Asian historian Hugh Tinker summarizes Carey’s impact on India this way: â€Å"And so in Serampore, on the banks of the river Hooghly, the principal elements of modern South Asia—the press, the university, social consciousness—all came to light.† 2 Who was William Carey? He was exactly the kind of man that the Lord seems to delight in using to accomplish great things; in other words, the kind of person that most of us would least expect. He was raised in a small, rural English town where he received almost no formal education. His chief source of income came through his work as a cobbler (a shoemaker). He had an awkward, homely appearance, having lost almost all his hair in childhood. Upon his arrival in India and throughout his years there, he was harassed by British colonists, deserted by his mission-sending agency, and opposed by younger missionary recruits who were sent to help him. Despite these setbacks, he became perhaps the most influential person in the largest outpost of the British Empire.3 Carey didn’t go to India merely to start new churches or set up medical clinics for the poor. He was driven by a more comprehensive vision—a vision for discipling the nation. â€Å"Carey saw India not as a foreign country to be exploited, but as his heavenly Father’s land to be loved and served, a society where truth, not ignorance, needed to rule.†4 He looked outward across the land and asked himself, â€Å"If Jesus were the Lord of India, what would it look like? What would be different?† This question set his agenda and led to his involvement in a remarkable variety of activities aimed at glorifying God and advancing His kingdom. Following are highlights of Carey’s work described in Vishal and Ruth Mangalwadi’s outstanding book The Legacy of William Carey: A Model for the Transformation of a Culture.5 Carey was horrified that India, one of the most fertile countries in the world, had been allowed to become an uncultivated jungle abandoned to wild beasts and serpents. Therefore he carried out a systematic survey of agriculture and campaigned for agriculture reform. He introduced the Linnaean system of plant organizations and published the first science texts in India. He did this because he believed that nature is declared â€Å"good† by its Creator; it is not Maya (illusion) to be shunned, as Hindus believe, but a subject worthy of human study. Carey introduced the idea of savings banks to India to fight the all-pervasive social evil of usury (the lending of money at excessive interest). He believed that God, being righteous, hated this practice which made investment, industry, commerce, and economic development impossible. He was the first to campaign for humane treatment of India’s leprosy victims because he believed that Jesus’ love extends to leprosy patie nts, so they should be cared for. Before then, lepers were often buried or burned alive because of the belief that a violent death purified the body on its way to reincarnation into a new healthy existence. He established the first newspaper ever printed in any Oriental language, because he believed that â€Å"above all forms of truth and faith, Christianity seeks free discussion.† His English-language journal, Friend of India, was the force that gave birth to the social-reform movement in India in the first half of the nineteenth century. He translated the Bible into over 40 different Indian languages. He transformed the Bengali language, previously considered â€Å"fit for only demons and women,† into the foremost literary language of India. He wrote gospel ballads in Bengali to bring the Hindu love of music to the service of his Lord. He began dozens of schools for Indian children of all castes and launched the first college in Asia. He desired to develop the Indian mind and liberate it from darkness and superstition. He was the first man to stand against the ruthless murders and widespread oppression of women. Women in India were being crushed through polygamy, female infanticide, child marriage, widow burning, euthanasia, and forced illiteracy—all sanctioned by religion. Carey opened schools for girls. When widows converted to Christianity, he arranged marriages for them. It was his persistent, 25-year battle against widow burning (known as sati) that finally led to the formal banning of this horrible religious practice. William Carey was a pioneer of the modern Christian missionary movement, a movement that has since reached every corner of the world. Although a man of simple origins, he used his God-given genius and every available means to serve his Creator and illumine the dark corners of India with the light of the truth. William Carey’s ministry in India can be described as wholistic. For something to be wholistic, it must have multiple parts that contribute to a greater whole. What is the â€Å"whole† to which all Christian ministry activities contribute? Through an examination of Christ’s earthly ministry, we see that the â€Å"whole† is glorifying God and advancing His kingdom through the discipling of the nations (Matt. 24:14; 28:18–20). This is God’s â€Å"big agenda†Ã¢â‚¬â€the principal task that he works through His church to accomplish. If this is the whole, then what are the parts? Matthew 4:23, highlights three parts: preaching, teaching, and healing. Because each part is essential to the whole, let’s look at each one more carefully. Preaching includes proclaiming the gospel—God’s gracious invitation for people everywhere to live in His Kingdom, have their sins forgiven, be spiritually reborn, and become children of God through faith in Christ. Proclaiming the gospel is essential to wholistic ministry, for unless lost and broken people are spiritually reborn into a living relationship with God—unless they become â€Å"a new creation† (2 Cor. 5:17)—all efforts to bring hope, healing, and transformation are doomed to fail. People everywhere need their relationship with God restored, yet preaching is only one part of wholistic ministry. Teaching entails instructing people in the foundational truths of Scripture. It is associated with discipleship—helping people to live in obedience to God and His Word in every area of life. In Matthew 28:20 Jesus tells His disciples to â€Å"teach [the nations] to obey everything I have commanded you.† Unless believers are taught to obey Christ’s commands, their growth may be hindered. Colossians 3:16 says, â€Å"Let the word of Christ dwell in you richly as you teach and admonish one another with all wisdom.† Healing involves the tangible demonstrations of the present reality of the Kingdom in the midst of our hurting and broken world. When Jesus came, He demonstrated the present reality of God’s Kingdom by healing people. â€Å"The blind receive sight, the lame walk, those who have leprosy are cured, the deaf hear, the dead are rais ed, and the good news is preached to the poor,† was Jesus’ report to His cousin John the Baptist in Matthew 11:4–5. Jesus didn’t just preach the good news; He demonstrated it by healing all forms of brokenness. Unless ministry to people’s physical needs accompanies evangelism and discipleship, our message will be empty, weak, and irrelevant. This is particularly true where physical poverty is rampant. The apostle John admonishes, â€Å"If anyone has material possessions and sees his brother in need but has no pity on him, how can the love of God be in him? Dear children, let us not love with words or tongue but with actions and in truth† (1 John 3:17–18). Here’s a picture of the basic elements of a biblically balanced, wholistic ministry: First, there are multiple parts—preaching, teaching and healing. These parts have distinct functions, yet they are inseparable. All are essential in contributing to the whole, which is glorifying God and advancing His Kingdom. Lastly, each part rests on the solid foundation of the biblical worldview. In other words, each is understood and implemented through the basic presuppositions of Scripture. In summary, preaching, teaching and healing are three indispensable parts of wholistic ministry, whose purpose is to advance God’s kingdom â€Å"on earth as it is in heaven† (Matt. 6:10). Without these parts working together seamlessly, our ministry is less than what Christ intends, and will lack power to transform lives and nations. To comprehend the nature and purpose of wholistic ministry, two concepts must be understood. First is the comprehensive impact of humanity’s spiritual rebellion. Second is that our loving, compassionate God is presently unfolding His plan to redeem and restore all things broken through the Fall. When Adam and Eve turned their backs on God in the Garden of Eden (Gen. 3:1–6), the consequences of their sin were devastating and far-reaching; they affected the very order of the universe. At least four relationships were broken through the Fall. First, Adam and Eve’s intimate relationship with God was broken (Gen. 3:8–9). This was the primary relationship for which they had been created, the most important aspect of their lives. When their relationship with God was broken, their other relationships were damaged too: their relationship with themselves as individuals (Gen. 3:7, 10), with each other as fellow human beings (Gen. 3:7, 12, 16), and with the rest of creation (Gen. 3:17–19). The universe is intricately designed and interwoven. It is wholistic, composed of multiple parts, each of which depends on the proper functioning of the others. All parts are governed by laws established by God. When the primary relationship between God and humanity was severed, every part of the original harmony of God’s creation was affected. The results of this comprehensive brokenness have plagued humanity ever since. War, hatred, violence, environmental degradation, injustice, corruption, idolatry, poverty and fa mine all spring from sin. Thus, when God set out to restore His creation from the all-encompassing effects of man’s rebellion, His redemptive plan could not be small or narrow, focusing on a single area of brokenness. His plan is not limited to saving human souls or teaching or even healing. Rather, it combines all three with the goal of restoring everything, including each of the four broken relationships described above. Colossians 1:19–20 provides a picture of God’s wholistic redemptive plan: For God was pleased to have all his fullness dwell in [Christ], and through him to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross. (Emphasis added) God is redeeming all things. Through Christ’s blood our sins are forgiven and our fellowship with God is renewed. And not only that—we also can experience substantial healing within ourselves, with others, and with the environment. The gospel is not only good news for after we die; it is good news here and now! The task of the church is to join God in His big agenda of restoring all things. We are â€Å"Christ’s ambassadors,† called to t he â€Å"ministry of reconciliation† (see 2 Cor. 5:18–20). In the words of Christian apologist Francis Schaeffer, we should be working â€Å"on the basis of the finished work of Christ . . . [for] substantial healing now in every area where there are divisions because of the Fall.†6 To do this, we must first believe that such healing can be a reality here and now, in every area, on the basis of the finished work of Christ. This healing will not be perfect or complete on this side of Christ’s return, yet it can be real, evident, and substantial. Preaching, teaching, and substantial healing in every area where brokenness exists as a result of the Fall—in essence, wholistic ministry—is the vision that Christ had and modeled for us on earth. It was the vision that set the agenda for William Carey in India. It is the vision that should set the agenda for our ministry as well. When Jesus sent out His disciples on their first missionary journey, â€Å"He sent them out to preach the kingdom of God and to heal the sickâ⠂¬  (Luke 9:2). Yet today it’s common for Christian ministries to separate the twin ministry components. Some focus exclusively on preaching, evangelism, or church planting, while others focus on meeting the physical needs of the broken or impoverished. Typically these two groups have little interaction. This division is not what Christ intended. By focusing on one to the exclusion of the other, ministries are limited and ineffective in bringing about true, lasting transformation. The Bible provides a model of ministry where preaching, teaching, and healing are, in the words of Dr. Tetsunao Yamamori, â€Å"functionally separate, yet relationally inseparable.†7 Each part is distinct and deserves special attention and focus. Yet the parts must function together. Together they form a wholistic ministry that is both powerful and effective—a ministry able to transform lives and entire nations. The work of William Carey in India gives historical testimony to this fact. According to theologian David Wells, preaching, teaching, and healing must be â€Å"inextricably related to each other, the former being the foundation and the latter being the evidence of the working of the former.† There is a story told about the subject of the following sketch which may be repeated here by way of introduction. It is said that long after he had attained to fame and eminence in India, being Professor of oriental languages in the college of Fort William, honoured with letters and medals from royal hands, and able to write F.L.S., F.G S., F.A.S., and other symbols of distinction after his name, he was dining one day with a select company at the Governor-General’s, when one of the guests, with more than questionable taste, asked an aide-de-camp present, in a whisper loud enough to be heard by the professor, whether Dr. Carey had not once been a shoemaker. â€Å"No, sir,† immediately answered the doctor, â€Å"only a cobbler!† Whether he was proud of it, we cannot say; that he had no need to be ashamed of it, we are sure. He had out-lived the day when Edinburgh reviewers tried to heap contempt on â€Å"consecrated cobblers,† and he had established his right to be enrolled amongst the aristocracy of learning and philanthropy. Some fifty years before this incident took place, a visitor might have seen over a small shop in a Northamptonshire village a sign-board with the following inscription: Second-hand Shoes Bought and Sold.WILLIAM CAREY.| The owner of this humble shop was the son of a poor schoolmaster, who inherited a taste for learning; and though he was consigned to the drudgery of mending boots and shoes, and was even then a sickly, care-worn man, in poverty and distress, with a delicate and unsympathizing wife, he lost no opportunity of acquiring information both in languages and natural history and taught himself drawing and painting. He always worked with lexicons and classics open upon his bench; so that Scott, the commentator, to whom it is said that he owed his earliest religious impressions, used to call that shop â€Å"Mr. Carey’s college.† His tastes — we ought rather to say God’s providence — soon led him to open a village school; and as he belonged to the Baptist community, he combined with the office of schoolmaster that of a preacher in their little chapel at Moulton, with the scanty salary of  £16 a year. Strange to say, it was whilst giving his daily lessons in g eography that the flame of missionary zeal was kindled in his bosom. As he looked upon the vast regions depicted on the map of the world, he began to ponder on the spiritual darkness that brooded over so many of them, and this led him to collect and collate information on the subject, until his whole mind was occupied with the absorbing theme. It so happened that a gathering of Baptist ministers at Northampton invited a subject for discussion, and Carey, who was present, at once proposed â€Å"The duty of Christians to attempt the spread of the Gospel amongst heathen nations.† The proposal fell amongst them like a bombshell, and the young man was almost shouted down by those who thought such a scheme impracticable and wild. Even Andrew Fuller, who eventually became his great supporter, confessed that he found himself ready to exclaim, â€Å"If the Lord would make windows in heaven, might this thing be?† But Carey’s zeal was not to be quenched. He brought forward the topic again and again; he wrote a pamphlet on the subject; and on his removal to a more important post of duty at Leicester, he won over several influential persons to his views. It was at this time (1792) he preached his famous sermon from Isaiah 54:2,3, and summed up its teaching in these two important statements: (1) â€Å"Expect great things from God,† and (2) â€Å"Attempt great things for God.† This led to the formation of the Baptist Missionary Society; and Carey, at the age of thirty-three, proved his sincerity by volunteering to be its first messenger to the heathen. Andrew Fuller had said, â€Å"There is a gold mine in India; but it seems as deep as the centre of the earth; who will venture to explore it?† â€Å"I will go down,† responded William Carey, in words never to be forgotten, â€Å"but remember that you must hold the rope.† The funds of the Society amounted at the time to  £13 2s 6d. But the chief difficulties did not arise out of questions of finance. The East India Company, sharing the jealousy against missionary effort, which, alas! at that time was to be found amongst the chief statesmen of the realm , and amongst prelates of the Established Church as well as amongst Nonconformist ministers, were opposed to all such efforts, and no one could set his foot upon the Company’s territory without a special license. The missionary party and their baggage were on board the Earl of Oxford and the ship was just ready to sail, when an information was laid against the captain for taking a person on board without an order from the Company, and forthwith the passengers and their goods were hastily put on shore, and the vessel weighed anchor for Calcutta, leaving them behind, disappointed and disheartened. They returned to London. Mr. Thomas, who was Carey’s companion and brother missionary, went to a coffee-house, when, to use his own language, â€Å"to the great joy of a bruised heart, the waiter put a card into my hand, whereon were written these life-giving words: ‘A Danish East Indiaman, No. 10, Cannon Street.’ No more tears that night. Our courage revived; we fled to No. 10, Cannon Street, and found it was the office of Smith and Co., agents, and that Mr. Smith was a brother of the captain’s; that this ship had sailed, as he supposed, from Copenhagen; was hourly expecte d in Dover roads; would make no stay there; and the terms were  £100 for each passenger,  £50 for a child, and  £25 for an attendant.† This of course brought up the financial difficulty in a new and aggravated form; but the generosity of the agent and owner of the ship soon overcame it, and within twenty-four hours of their return to London, Mr. Carey and his party embarked for Dover; and on the 13th June, 1793, they found themselves on board the Kron Princessa Maria, where they were treated with the utmost kindness by the captain, who admitted them to his own table, and provided them with special cabins. The delay, singularly enough, removed one of Carey’s chief difficulties and regrets. His wife who was physically feeble, and whose deficiency in respect to moral intrepidity was afterwards painfully accounted for by twelve years of insanity in India, had positively refused to accompany him, and he had consequently made up his mind to go out alone. She was not with him when he and his party were suddenly expelled from the English ship; but she was so wrought upon by all that had occurred, as well as by renewed entreaties, that with her sister and her five children she set sail with him for Calcutta. Difficulties of various kinds surrounded them upon their arrival in India. Poverty, fevers, bereavement, the sad illness of his wife, the jealousy of the Government, all combined to render it necessary that for a while Carey should betake himself to an employment in the Sunderbunds, where he had often to use his gun to supply the wants of his family; and eventually he went to an indigo factory at Mudnabully, where he hoped to earn a livelihood. But he kept the grand project of his life distinctly in view; he set himself to the acquisition of the language, he erected schools, he made missionary tours, he began to translate the New Testament, and above all he worked at his printing press, which was set up in one corner of the factory and was looked upon by the natives as his god. Carey’s feelings at this time with regard to his work will be best expressed in the following passage from a letter to his sisters: â€Å"I know not what to say about the mission. I feel as a farmer does about his crop; sometimes I think the seed is springing, and then I hope; a little time blasts all, and my hopes are gone like a cloud. †¦ I preach every day to the natives, and twice on the Lord’s Day constantly, besides other itinerant labours; and I try to speak of Jesus Christ and Him crucified and of Him alone; but my soul is often dejected to see no fruit.† And then he goes on to speak of that department of his labour in which his greatest achievements were ultimately to be won: â€Å"The work of translation is going on, and I hope the whole New Testament and the five books of Moses may be completed before this reaches you. It is a pleasant work and a rich reward, and I trust, whenever it is published, it will soon prevail, and put down all the Shastras of the Hindus. †¦The translation of the Scriptures I look upon to be one of the greatest desiderata in the world, and it has accordingly occupied a considerable part of my time and attention.† Five or six years of patient unrequited toil passed by, and then four additional labourers were sent out by the Society to Carey’s help. Two of them will never be forgotten, and the names of Carey, Marshman, and Ward will ever be inseparably linked in the history of Indian missions. Ward had been a printer; and it was a saying of Carey’s, addressed to him in England, that led him to adopt a missionary’s life: â€Å"We shall want you,† said he, â€Å"in a few years, to print the Bible; you must come after us.† Marshman had been an assistant in a London book-shop, but soon found that his business there was not to his taste, as he wished to know more about the contents of books than about their covers; so he set up a school at Bristol, mastered Greek and Latin, Hebrew and Syriac, and became prosperous in the world; but he gave up all to join Carey in his noble enterprise, and moreover, brought out with him, as a helper in the mission, a young man whom he himself had been the means of converting from infidelity. Marshman’s wife was a cultivated woman, and her boarding school in India brought in a good revenue to the mission treasury. His daughter married Henry Havelock, who made for himself as great a name in the military annals of his country as his illustrious father-in-law had won for himself in the missionary history of the world. The jealous and unchristian policy of the East India Company would not allow the newly arrived missionaries to join their brethren, and they were compelled to seek shelter under a foreign flag. Fortunately for the cause of missions, a settlement had been secured by the Danes at Serampore, some sixteen miles up the river from Calcutta, and it now proved â€Å"a city of refuge† to Englishmen who had been driven from territory which owned the British sway. The governor of the colony, Colonel Bie, was a grand specimen of his race; he had been in early days a pupil of Schwartz, and he rejoiced in knowing that the kings of Denmark had been the first Protestant princes that ever encouraged missions amongst the heathen. He gave the exiled missionaries a generous welcome and again and again gallantly resisted all attempts to deprive them of his protection, declaring that â€Å"if the British Government still refused to sanction their continuance in India, they should have the shield of Denmark thrown over them if they would remain at Serampore.† Carey determined, though it was accompanied with personal loss to himself, to join his brethren at Serampore, and the mission soon was organized in that place, which became, so to speak, â€Å"the cradle of Indian missions.† It possessed many advantages: it was only sixty miles from Nuddea, and was within a hundred of the Mahratta country; here the missionaries could preach the Gospel and work their printing press without fear, and from this place they could pass under Danish passports to any part of India. There was a special providence in their coming to Serampore at the time they did; for in 1801 it passed over to English rule without the firing of a shot. They were soon at work, both in their schools and on their preaching tours. Living on homely fare and working for their bread, they went forth betimes in pairs to preach the word of the living God, now in the streets or in the bazaars, now in the midst of heathen temples, attracting crowds to hear them by the sweet hymns which Carey had composed in the native tongue, and inviting inquirers to the mission-house for further instruction. The first convert was baptized in the same year on the day after Christmas. His name was Krishnu. He had been brought to the mission-house for medical relief, and was so influenced by what he saw and heard, that he resolved to become a Christian. On breaking caste by eating with the missionaries, he was seized by an enraged mob and dragged before the magistrate, but to their dismay he was released from their hands. Carey had the pleasure of performing the ceremony of baptism with his own hands, in presence of the governor and a crowd of natives and Europeans. It was his first recompense after seven years of toil, and it soon led the way to other conversions. Amongst the rest, a high-caste Brahmin divested himself of his sacred thread, joined the Christian ranks, and preached the faith which he once destroyed. Krishnu became an efficient helper and built at his own expense the first place of worship for native Christians in Bengal. Writing about him twelve years after his baptism, Car ey says, â€Å"He is now a steady, zealous, well-informed, and I may add eloquent minister of the Gospel, and preaches on an average twelve or fourteen times every week in Calcutta and its neighborhood.† But we must turn from the other laborers and the general work of the mission to dwell upon the special work for which Carey’s tastes and qualifications so admirably fitted him. We have seen that his heart was set on the translation and printing of the Scriptures and to this from the outset he sedulously devoted himself. On the 17th March, 1800 the first sheet of the Bengali New Testament was ready for the press, and in the next year Carey was able to say, â€Å"I have lived to see the Bible translated into Bengali, and the whole New Testament printed.† But this was far from being the end of Carey’s enterprise. In 1806, the Serampore missionaries contemplated and issued proposals for rendering the Holy Scriptures into fifteen oriental languages, viz., Sanskrit, Bengali, Hindustani, Persian, Mahratta, Guzarathi, Oriya, Kurnata, Telinga, Burman, Assam, Boutan, Thibetan, Malay, and Chinese. Professor Wilson, the Boden Professor of Sanscrit at Oxford, has told us how this proposal was more than accomplished: â€Å"They published,† he says, â€Å"in the course of about five-and-twenty years, translations of portions of the Old and New Testament, more or less considerable, in forty different dialects.† It is not pretended that they were conversant with all these forms of speech, but they employed competent natives, and as they themselves were masters of Sanscrit and several vernacular dialects, they were able to guide and superintend them. In all this work Dr. Carey (for the degree of Doctor of Divinity had been bestowed on him by a learned university) took a leading part. Possessed of at least six different dialects, a thorough master of the Sanscrit, which is the parent of the whole family, and gifted besides with a rare genius for philological investigation, â€Å"he carried the project,† says the professor, â€Å"to as successful an issue as could have been expected from the bounded faculties of man.† And when it is remembered that he began his work at a time when there were no helps or appliances for his studies; when grammars and dictionaries of these dialects were unknown, and had to be constructed by himself; when even manuscripts of them were scarce, and prin ting was utterly unknown to the natives of Bengal, the work which he not only set before him, but accomplished, must be admitted to have been Herculean. Frequently did he weary out three pundits in the day, and to the last hour of his life he never intermitted his labours. The following apology for not engaging more extensively in correspondence will be read with interest, and allowed to be a sufficient one:— â€Å"I translate from Bengali and from Sanscrit into English. Every proof-sheet of the Bengali and Mahratta Scriptures must go three times at least through my hands. A dictionary of the Sanscrit goes once at least through my hands. I have written and printed a second edition of the Bengali grammar and collected materials for a Mahratta dictionary. Besides this, I preach twice a week, frequently thrice, and attend upon my collegiate duties. I do not mention this because I think my work a burden — it is a real pleasure — but to show that my not writing many letters is not because I neglect my brethren, or wish them to cease writing to me.† Carey was by no means a man of brilliant genius, still less was he a man of warm enthusiasm; he had nothing of the sentimental, or speculative, or imaginative in his disposition; but h e was a man of untiring energy and indomitable perseverance. Difficulties seemed only to develop the one and to increase the other. These difficulties arose from various quarters, sometimes from the opposition of the heathen, sometimes from the antagonism of the British Government, sometimes, and more painfully, from the misapprehensions or injudiciousness of the Society at home; but he never was dismayed. On the contrary, he gathered arguments for progress from the opposition that was made to it. â€Å"There is,† he writes â€Å"a very considerable difference in the appearance of the mission, which to me is encouraging. The Brahmins are now most inveterate in their opposition; they oppose the Gospel with the utmost virulence, and the very name of Jesus Christ seems abominable in their ears.† And all this is the more remarkable, when we remember that he was by nature indolent. He says of himself, ‘No man ever living felt inertia to so great a degree as I do.† He was in all respects a man of principle and not of impulse. Kind and gentle, he was yet firm and unwavering. Disliking compliments and commendations for himself, it was not his habit to bestow them upon others. Indeed, he tells us that the only attempt which he ever made to pay a compliment met with such discouragement, that he never had any inclination to renew the attempt. A nephew of the celebrated President Edwards called upon him with a letter of introduction, and Carey congratulated him on his relationship to so great a personage; but the young man dryly replied, â€Å"True, sir, but every tub must stand on its own bottom.† From his childhood he had been in earnest in respect to anything he undertook. He once tried to climb a tree and reach a nest, but failed, and soon came to the ground; yet, though he had to limp home bruised and wounded, the first thing he did when able again to leave the house was to climb that same tree and take that identical nest. This habit of perseverance followed him through life. One evening, just before the missionaries retired to rest, the printing office was discovered to be on fire, and in a short time it was totally destroyed. Buildings, types, paper, proofs, and, worse than all, the Sanscrit and other translations perished in the flames. Ten thousand pounds’ worth of property was destroyed that night, no portion of which was covered by insurance; but under the master mind of Carey the disaster was soon retrieved. A portion of the metal was recovered from the wreck, and as the punches and matrices had been saved, the types were speedily recast. Within two months the printers were again at their work; within two more the sum required to repair the premises had been collected; and within seven the Scriptures had been re-translated into the Sanscrit language. Carey preached on the next Lord’s-day after the conflagration, from the text, â€Å"Be still, and know that I am God,† and set before his hearers two thoughts: (1) God has a sovereign right to dispose of us as He pleases; (2) we ought to acquiesce in all that God does with us and to us. Writing to a friend at this time, he calmly rem arks that â€Å"traveling a road the second time, however painful it may be, is usually done with greater ease and certainty than when we travel it for the first time.† To such a man success was already assured, and by such a man success was well deserved. And it came. When the Government looked round for a suitable man to fill the chair of oriental languages in their college at Fort William, their choice fell, almost as a necessity, upon the greatest scholar in India, and so the persecuted missionary became the honoured Professor of Sanscrit, Bengali, and Mahratta, at one thousand rupees a month. He stipulated, however, that he would accept the office only on the condition that his position as a missionary should be recognized; and he took a noble revenge upon those who had so long opposed his work, by devoting the whole of his newly-acquired salary to its further extension. His new position served to call attention to missionary work; and by degrees a better feeling sprang up towards it both at home and abroad. Carey and his companions were at length able to preach in the bazaars of Calcutta. Fresh labourers had come to India. Corrie, Browne, Mart yn, and Buchanan were stirring the depths of Christian sympathy by their work and by their appeals. Grant, Wilberforce, and Macaulay were rousing the British nation to some faint sense of duty; so that when the charter of the East India Company came to be renewed in 1813, the restrictive regulations were defeated in the House of Commons by a majority of more than two to one. In the very next year the foundations of the Indian Episcopate were laid; and in the following year Dr. Middleton, the first Metropolitan of India (having Ceylon for one archdeaconry, and Australia for another) was visiting the Serampore missionaries, in company with the Governor-General, and expressing his admiration and astonishment at their work. Distinctions crowded fast upon the Northamptonshire cobbler. Learned societies thought themselves honoured by admitting him to membership. He had proved himself a useful citizen as well as a devoted missionary. He had established a botanic garden, and edited â€Å"The Flora Indica;† he had founded an agricultural society, and was elected its president; he suggested a plantation committee for India and was its most active member; he collected a splendid museum of natural history which he bequeathed to his college; he was an early associate of the Asiatic Society, and contributed largely to its researches; he had translated the â€Å"Ramayana,† the most ancient poem in the Sanscrit language, into three volumes; he was a constant writer in the Friend of India; he founded a college of his own, and obtained for it a royal charter from the King of Denmark; and in these and other ways he helped forward the moral and political reforms which have done so much for Hindustan. He was one of the first to memorialize the Government against the horrid infanticides at Sangor, and he lived to see them put down. He was early in the field to denounce the murderous abominations of the Suttee [sat i], and to oppose to them the authority even of the Hindu Vedas, and he had the satisfaction of seeing them abolished by Lord William Bentinck. He protested all along against the pilgrim tax, and the support afforded by the Bengal Government to the worship of juggernaut, and he did not die until he saw the subject taken up by others who carried it to a triumphant issue. What would have been his devout gratitude, had he lived to see the last links of connection between the Government and the idol temples severed in 1840, and Hindu and Mohammedan laws, which inflicted forfeiture of all civil rights on those who became Christians, abrogated by the Lex Loci Act of 1850! What would have been the joy of Carey, of Martyn, or of Corrie, could they have heard the testimony borne to the character and success of missions in India by Sir Richard Temple, the late Governor of Madras, at a public meeting held last year in Birmingham! He said, â€Å"I have governed a hundred and five millions of the inhabitants of India, and I have been concerned with eighty-five millions more in my official capacity. †¦I have thus had acquaintance wi th, or been authentically informed regarding, nearly all the missionaries of all the societies labouring in India within the last forty years. And what is my testimony concerning these men? They are most efficient as pastors of their native flocks, and as evangelists in preaching in cities and villages from one end of India to the other. In the work of converting the heathen to the knowledge and practice of the Christian religion, they show great learning in all that relates to the native religion and to the caste system. †¦They are, too, the active and energetic friends of the natives in all times of danger and emergency.† So far as to the character of the missionaries. Speaking of their success, he said, â€Å"It has sometimes been stated in the public prints, which speak with authority, that their progress has been arrested. Now, is this really the case? Remember that missionary work in India began in the year 1813, or sixty-seven years ago. There are in the present year not less than 350,000 native Christians, besides 150,000 scholars, who, though not all Christians, are receiving Christian instruction; that is, 500,000 people, or half a million, brought under the influence of Christianity. And the annual rate of increase in the number of native Christians has progressed with advancing years. At first it was reckoned by hundreds yearly, then by thousands, and further on by tens of thousands. †¦But it will be asked, what is the character of these Christian converts in India? what practically is their conduct as Christians? Now, I am not about to claim for them any extreme degree of Christian perfection. But speaking of them as a class, I venture to affirm that the Christian religion has exercised a dominant influence over their lives and has made a decided mark on their conduct. They adhere to their faith under social difficulties. Large sacrifices have to be made by them. †¦The number of apostates may almost be counted on the fingers. †¦There is no such thing as decay in religion, nor any retrogression towards heathenism. On the contrary, they exhibit a laudable desire for the self-support and government of their Church. †¦I believe that if hereafter, during any revolution, any attempts were to be made by secular violence to drive the native Christians back from their religion, many of them would attest their faith by martyrdom.† Carey was not the man to wish or to expect that Government should step out of its sphere in order to enforce Christianity upon the natives. â€Å"Do you not think, Dr. Carey,† asked a Governor-General, â€Å"that it would be wrong to force the Hindus to be Christians?† â€Å"My Lord,† was the reply, â€Å"the thing is impossible; we may, indeed, force men to be hypocrites, but no power on earth can force men to become Christians.† Carey, however, was too clear-headed not to see , and too honest not to say, that it was one thing to profess neutrality, and another to sanction idolatry; that it was one thing to abstain from using earthly power to propagate truth, and quite another to thwart rational and scriptural methods of diffusing it. And he was too much of a statesman, as well as too much of a missionary, not to see that in respect to some tenets of the Hindu system it would be impossible for the Government eventually to remain neutral, inasmuch as they subverted the very foundations upon which all government is based. Such was the man who in the sequel won deserved honour even from hostile critics, and earned high encomiums from even prejudiced judges. Well might Lord Wellesley, who was, perhaps, the greatest of Indian statesmen, say concerning him, after listening to the first Sanscrit speech ever delivered in India by an European, and hearing that in it Carey had recognized his noble efforts for the good of India, â€Å"I esteem such a testimony from such a man a greater honour than the applause of courts and parliaments.† Still, amidst all his labours and all his honours, he kept the missionary enterprise distinctly in view, and during the forty years of his residence in India he gave it the foremost p lace. Several opportunities and no small inducements for returning to his native land were presented to him, but he declined them all. â€Å"I account this my own country,† he said, â€Å"and have not the least inclination to leave it;† and he never did. To the last his translations of the Scriptures and his printing press were his chief care and his chief delight. He counted it so sacred a work that he believed that a portion of the Lord’s-day could not be better employed than in correcting his proof-sheets. In his seventy-third year, when weak from illness and old age, and drawing near to death, he writes, â€Å"I am now only able to sit and to lie upon my couch, and now and then to read a proof-sheet of the Scriptures; but I am too weak to walk more than across the house, nor can I stand even a few minutes without support.† His last work was to revise his Bengali Bible, and on completing it he says, â€Å"There is scarcely anything for which I desired to live a little longer so much as for that.† He went back to Serampore to die; and â€Å"he died in the presence of all his brethren.† It must have been a touching sight to see Dr. Wilson, the Metropolitan of India, standing by the death-bed of the dying Baptist, and asking for his blessing. It bore witness to the large-heartedness both of the prelate and of the missionary, and was a scene that did honour alike to the living and to the dying. Carey in his will directed that his funeral should be as plain as possible; that he should be laid in the same grave with his second wife, the accomplished Charlotte Rumohr, who had been a real helper to him in his work; and that on the simple stone which marked his grave there should be placed this inscription, and no more.