Human relations

In discussing the nature, purpose and importance of human relations in the organizational environment, there are many variables that can be included in that topic itself. For instance, one of the purposes of human resources is to ensure fairness in equal pay for equal work, and so forth. In an essay format, describe in detail (be specific) in answering the following three questions:

Essay Questions

1. What is the nature of human relations in an organization?
2. Identify/ list a minimum of four reasons for the purpose of human relations.
3. List six important factors why human relations must be in an organizational environment.

Sample Answer

The relationship between employees and employers in any work environment is pivotal for the success of the organization and growth of individual employee herein. Human relations thus provides a conducive environment in an organization where the employers recognizes the views, needs and the interest of workers. The workers themselves are also encouraged to develop a sense of understanding that ensures that there is cooperation among them. This paper will therefore discuss the importance of human


Instead of polemically evaluating each Christian convention's methodology towards the philosophy and comprehension of fellowship; this paper adopts a consistent strategy beginning from the early biblical church; Roman Catholicism, Reformed customs lastly into Pentecostalism. Ex-scriptural and post-biblical help will be drawn upon inside the statement of every custom, holding fast to explicit wording specifically lastly recommendations will be made for the training with in the Pentecostal church today.

There are four articulations utilized in the book of scriptures and will be utilized as needs be all through this paper; in the Lord's Supper (1 Cor. 11:20), Communion (1 Cor. 10:16), Eucharist (1 Cor 11:24) and fellowshipping (Acts 2:42).

It is this present paper's guard that imaginative practices can't be resolved until the philosophical idea of fellowship has been set up.

The record of the Last Supper

The brief accounts present a comparative record of the Last Supper (Mark 14:22, Luke 22:7 and Matthew 26:17); Jesus commended his last days on earth with a feast with his followers. Each of the three records team up that the supper holds conventional Jewish components like that of the Seder Meal; led inside the dividers of Jerusalem upon the arrival of planning, unleavened bread, Jesus leaning back with his teaches, the 'plunging' components into bowls, cups of wine lastly the singing of psalms toward the finish of the feast.

Notwithstanding; while considering the translation and sequence communicated in John's gospel, we could agree that while it contains comparable ascribes to the concise accounts it implies an alternate supper. He recognizes it was "before the Passover" (John 13:1-2) and further distinguishes that it was a night feast and not in the beyn ha'arbayim.

A few researchers propose that the dinner was not a Passover feast yet rather a Haburah supper imparted to companions (not family) and proof is additionally upheld as Jesus left his pupils to withdraw in isolation to the mount of Olives, while the Seder dinner would expect them to come back to their homes as refered to in Deuteronomy.

Gavin features the significance of this in the improvement of the Christian development as it creates in the book of Acts. The dinner was portrayed independently from Passover and regularly connected with suppers, for example, commitment, burial services and relationships and so forth and in this manner made for simpler marriage with Gentile cooperation suppers. The Haburah dinner makes the shape for the different ceremonies today as it required a president and the base of three members and a cup of thanksgiving.

Luke-Acts gives a theologumena way to deal with the sacred writings and a conciliatory sentiment towards the validness for the initiation of the early church and its practices. Rowe distinguishes the book of Luke-Acts the perfect record for Christians to remove pedantic and standardizing rehearses and not just for chronicled reference.

Luke gives an inside and out record on the Lord's Supper and is re-orchestrated somewhat from that of Matthew and Mark. His expressive methodology moves the peruser past an institutional structure as found in Matthew and Mark bringing an exacting implication of Jesus' penance into the bread. Luke further parallels the cup with the New Covenant as a 'recognition'. Utilizing a social-explanatory methodology the term 'recognition' (anamnesis) empowered the devotee to experience all existence mnemonically. One must not invalidate the job of Greco-Roman impact upon Luke's intentional use of the term anamnesis which is additionally found in Paul's works.

Paul's features the agape dinner in shared settings, for the most part in private homes and gives a system to the dinner while lining up with Lucan story utilizing the term 'recognition' (1 Cor. 11:25). Indeed, Paul's portrayal of the Last Supper must be seen through a social-explanatory focal point whereby Paul is looking to join the congregation and forestall troublesome practices (1 Cor. 11: 27-34) Paul features a purposeful get-together for a supper whereby all are welcome, an assessment of still, small voice is looked for and adherents celebrate through utilizing components of bread and wine and in doing so the network declare Christ's passing until His arrival (1 Cor. 11:26). He alludes to a profound and physical recuperating for the individuals who expend the components because of their shamefulness. Paul's translation of the Eucharist holds an eschatological setting and thusly holds a comparable mental aide comprehension to Judaism instead of a conciliatory utilization of divine beings that would have been of regular practice among agnostics. Notwithstanding, it is hesitant if Paul decided a strict articulation of Christ changed into the bread and wine.

Post-Apostolic records

As Christianity advances the partnership dinner turns into a standardizing some portion of Christian life and love; it gets requested as the ecclesiology of the early church faces numerous difficulties, for example, inside decent variety, social political subtleties, mistreatment and cultic impacts.

The primary century archive the Didache gives an unmistakable sign towards the ritualistic assignment of Eucharistic arrangement in Christian life;

"Gather on the Lord's Day, and fellowship and offer the Eucharist; however first make admission of your deficiencies, with the goal that your penance might be an unadulterated one"

While the report distinguishes the mysterious and salvific nature of fellowship it expresses that the Lord's Supper is for sanctified through water Christians. While the creator is obscure and definite dating and significance is flawed, it provides us with the information that Christians met in homes and there was a president who presented of Christ's words at the Last Supper.

Other early church fathers, for example, Clement of Rome and Ignatius of Antioch distinguish a particular organization who offer eucharistic penances to God upon a special stepped area. Both early patraisic fathers feature that the Lord's Supper is commended utilizing the components of bread and wine. Ignatius explicitly implies the eucharist as the "drug of eternality" that guides the devotee to escape demise.

Justin indentifies that a prerequisite for the dinner was sanctification, utilizing bread and wine that are transmutated into the fragile living creature and blood of Jesus. He Ante-Nicene Fathers, p63to the festival of the Lords Supper world and cultic rehearses. n the day of the Lord to give thanksoffers further knowledge into the festival of the Lord's Supper;

"this nourishment is called among us the Eucharist of which nobody is permitted to share however the man who accepts… washed with the washing that is for the reduction of sins… we been instructed that the nourishment which is honored by the petition of His promise, and from which our blood and substance by transmutation are sustained, is the fragile living creature and blood of that Jesus who was made tissue"

Tertullian, who got one of the most influencial scholars in the West, distinguishes that fellowship was praised as an agape feast that is held in adoration and in a supper setting. Tertullian pivots his contention upon his elucidation of John 6, recommending that Christ's introduction and directions were a representation to "speak to" his body and blood and would in this manner reject any strict transfomation.

Note that partnership suppers or cultic social affairs were not exclusively held to that of Judean-Christian people group yet rather were a typical statement the Greco-Roman world.

Witherington recognizes that these suppers were various leveled, official convention was to be served by the ministri, selective, instructional and had a wealth of nourishment and liquor. Greek divinities were calmed by bread contributions in a hallowed enthusiastic articulation and consequently sensationalizing the demonstration in secret. This could be a recommendation regarding why Paul features 'essential profound powers of this world' (Col. 2:8).

In finish of this area, the post-biblical church present that Christians met in homes, routinely upon the arrival of the Lord to give thanksgiving together with the two components of bread and wine. On the off chance that anything we can verify that religious comprehension is differing and perplexity rises in both wording, philosophical understanding, political feelings of trepidation and the Christian feast is vigorously impacted by the Greco-Roman world and cultic rehearses.


Roman Catholic Theology.

The Roman Catholic communicates the Eucharist as the core of Christian life and holds its sacrament very near that of the Jewish Passover. Similarly as the Israelites were liberated from the subjection of the Egyptians, Jesus through his initiation of the Eucharist, liberates individuals from the subjugation of the world and liberates humanity into the opportunity of God's realm. Through the formalization of Christianity into the state religion in 313AD, the Eucharistic supper became ritualized and was alluded to in hallowed and conciliatory language.

As Osborne takes note of, the conciliatory love to Roman divinities regularly required observing instead of support and what used to be considered as a standard agape feast of consideration turned out to be vigorously affected into something of an extra-customary importance of holy and conciliatory recognition.

In 1140AD the foundation of the ceremonies start were set up as acts that were "appointed by Christ". The identification by Peter Lombard was important because of unorthodox and dissident lessons and accordingly all other cultic articulations that had crawled into chapel practice were dismissed. By 1158 seven holy observances were officially recorded into the Book of Sentences through which Eucharist was officially viewed as a holy observance.

The Catholic church communicates that the Eucharist is a sacrosanct thanksgiving feast through which the individuals who are in fellowship with the congregation are allowed to get this holy observance of effortlessness. Christ is accepted to be naturally present in the bread and wine, a persistent offering of beauty and a "salvific well of our salvation". Through the ins