Project Management - Organization and Communication (U5DB) Essay

Task Management - Organization and Communication (U5DB) - Essay Example The fifth tip is to rehearse the craft of rewording. The 6th tip is to deliberately look for and watch the show of sentiments from the other party. At last, don't be reluctant to approach inquiries for explanation (Lewis and Graham, 2003). So as to direct a progressively gainful and viable gathering, those in control totally should remain concentrated regarding the current matter. EffectiveMeetings.com offers six target tips for leading progressively compelling gatherings. They incorporate not meeting if the data can be traded through a reminder or comparative strategy, having a foreordained rundown of targets for each gathering, having a foreordained motivation for each gathering, having activity plans for things examined in the gathering, and checking on the procedure of each gathering toward the end so as to decide how powerful it was (EffectiveMeetings.com, 2008). Task reports are a helpful apparatus that can be utilized for different various reasons. There are a wide range of sets of rules that are accessible for one to follow when composing a report for a task, yet the vast majority of them convey a similar fundamental guidance. As a matter of first importance, information ought to be handled and put legitimately into the report. Second, the crowd ought to be resolved and the report ought to be worded in such a way, that it tends to that crowd. Third, models and layouts can be incredibly useful in settling on report organizing. Fourth, reports ought to follow a point by point format plan. Fifth, clarifications ought to be clear and consistent. 6th, focuses ought to be straightforward and very much bolstered. Seventh, the readers’ consideration ought to be kept all through. It is additionally significant that back-up reports be kept in a protected spot and that a draft is given to the venture manager to audit (University College London , 2008). Lewis, T.D. what's more, G. Graham. (2003). 7 hints for viable tuning in: Productive listening doesn't happen normally. It requires difficult work and practice. Inside Auditor. Recovered April 24,

“Death is nothing to us Epicurus’ Blunder - Literature Essay Samples

In his Letter to Menoeceus, Epicurus outlines his philosophy of attaining happiness and details the proper attitude that Epicureans should have toward the gods and toward death. In reference to the latter, following his Sense-Experience Argument and Unnecessary Pain Argument, Epicurus famously states that, â€Å"†¦death is nothing to us† (125). Epicurus’ arguments regarding death are formulated on the principle that death is â€Å"†¦the absence of life† (125), as in a permanent state of death, rather than a momentary act of dying. However, it is impossible to attain the permanent state of death without experiencing a dying moment and Epicurus seems to overlook this inextricable link between state (permanent death) and cause for state (momentary act of dying). Thus, it is necessary to evaluate Epicurus’ arguments based on a complete definition of ‘death,’ which is comprised of both a momentary act of dying and a subsequent, permanent state of death. Both arguments are deductively valid, but will be proven unsound. Note that Epicurus’ hedonist value system will be accepted for the purposes of this paper; pain will be considered bad and pleasure, defined as the absence of pain, will be considered good. Epicurus’ hedonist value system is derived from his teleological views of the gods, of which a thorough evaluation would exceed the scope of this paper. Through the evaluation of Epicurus’ Sense-Experience Argument and Unnecessary Pain Argument, it will be concluded that death cannot be ‘nothing’ and that death should be feared in particular instances. Death is bad only if the momentary act of dying is painful and should be feared only if this pain is greater than the mental pain associated with anticipating and fearing death. On the other hand, death is good and should not be feared only if the momentary act of dying is pleasurable due to a net decrease in pain, as this is made possible through the absence of previously existing pain. First, Epicurus’ Sense-Experience Argument and Unnecessary Pain Argument will be reconstructed, clarified with additional textual references, and briefly evaluated in overview. A thorough evaluation will follow and the conclusion of the previous paragraph will be demonstrated. Sense-Experience Argument 1) All â€Å"†¦good and bad consists in sense-experience† (124). 2) â€Å"Death is the privation of sense-experience† (124). 3) Death is neither good nor bad This Sense-Experience Argument is deductively valid. Premise 1 can be further clarified with reference to his later comments on pleasure and pain. Pain is bad and pleasure – which Epicurus defines as the absence of pain – is good (128). Because it is through sense-experience that we perceive pleasure and pain, which are good and bad, respectively, the good and bad consist in sense-experience. Epicurus then also clarifies that pain refers to â€Å"†¦pain in the body or disturbance in the soul† (131). All people strive for pleasure as the chief good, as Epicurus defines pleasure as the â€Å"†¦first innate good† (129). Premise 2 may also be clarified by noting Epicurus’ definition of death: â€Å"†¦absence of life† (125). Absence of life represents a permanent state of death, rather than a momentary act of dying. While Premise 1 will be proven true, Premise 2 will be proven untrue and, thus, the Sense-Experience Argument will be determined unsound. Premise 2 can only be true if the permanent state of death is completely separated from the momentary act of dying, which Epicurus seems to suggest is the case, but this is impossible. Because these are inextricably linked, and it is impossible to attain the permanent state of death without experiencing either pleasure or pain at the moment of dying, death necessitates either a pleasurable sensory experience or a painful sensory experience. Thus, Premise 2 is untrue and the Sense-Experience Argument is unsound. Epicurus extends his Sense-Experience Argument to his Unnecessary Pain Argument in order to persuade fellow Epicureans not to fear death, based on the notion that death is void of pain: Unnecessary Pain Argument A) While present, death is painless and causes no distress (125). B) That which while present causes no distress causes unnecessary pain when anticipated (125). C) Death creates unnecessary pain when anticipated (125). The Unnecessary Pain Argument is also deductively valid but unsound. Because Premise A is dependent on Premise 2 from Epicurus’ Sense-Experience Argument, which was already labeled untrue, Premise A is also erroneous. Because it is not always true that death is the privation of sense-experience (Premise 2) due to the necessity of a momentary act of dying in which sense-experience is present, it is also untrue that death is always painless and causes no distress (Premise A). Premise B will be refuted for the same reason: because the anticipation of death could lead an individual to avoid death and, thus, to avoid a painful act of dying, it could actually prevent unnecessary pain. Therefore, Premise 2 of the Sense-Experience Argument and Premise A and Premise B of the Unnecessary Pain Argument will be refuted and both arguments will be proven unsound, leading to the conclusion that death may be either good or bad depending on an individual’s situation (refuting Conclusion 3), and that it may be advantageous for an individual to anticipate death (refuting Conclusion C). First, it can be demonstrated that Premise 1 of the Sense-Experience Argument is true by considering it in light of its strongest counterarguments, leading to the conclusion that the good and the bad do consist in sense experience. It is arguable that the removal of pain through death is good and the removal of pleasure through death is bad. If an individual suffered a life of constant pain, perhaps due to the mental and emotional pain of a life sentence of soli tary confinement or the physical pain of excruciating chronic health issues, the removal of their life’s pain may be considered good. Because it is bad to be in pain, remaining alive could also be bad because it allows the pain to continue. Therefore, remaining alive in this scenario is bad due to the presence of pain. \Epicurus also writes that the wise man â€Å"†¦savours not the longest time [of life] but the most pleasant† (126). If a life were destined to be absolutely painful and devoid of pleasure, the most pleasant (least painful) option would seemingly be death, assuming the momentary act of dying was not exceedingly painful. This counterargument is unsound. Because the permanent state of death prohibits an individual from perceiving the absence of pain (pleasure), death is worse than even the most painful life, which would certainly have a finite number of pleasurable moments to supplement the pain. Therefore, the good would exist only in life, where sense experience is possible and at least some amount of pleasure can be experienced. Although, the opposite is true, as well: because the permanent state of death prohibits an individual from perceiving pain, death is better than even the most pleasurable life, which would certainly have a finite number of painful moments alongsi de the abundant pleasurable moments. In this scenario, the bad would exist only through the sensory experience of life, where the sensation of pain will be felt. Therefore, Premise 1 is demonstrated to be true. Premise 2 of the Sense-Experience Argument, on the other hand, is untrue because one cannot enter the permanent state of death without experiencing the momentary act of dying, which is necessarily either painful or pleasurable. Given that the momentary act of dying is necessarily painful or pleasurable, which is possible only through sense-experience, death (the moment of dying plus the permanent state of death) is not the privation of sense experience. Some individuals’ moments of death would be expected to be painful in some regard. If this moment was painful, the act of dying would be bad, by Epicurus’ definition of bad, and so it should be feared. On the contrary, an individual’s dying moment could instead be pleasurable. If an individual suffered thr ough an excruciating â€Å"†¦pain in the body [or] disturbance in the soul† (131), the lesser pain of the dying moment could distract from the other greater physical pain or greater pain of the soul. Given that Epicurus considers absence of pain pleasure, the absence of a certain portion of net pain in the body or soul, due to the distraction of lesser pain, could be pleasurable. Therefore, the dying moment of an individual could be either pleasurable or painful. Once this dying moment has continued to completion, though, and the permanent state of death has begun, sense-experience would cease. The permanent state of death is the privation of sense-experience, but its obligatory companion, the momentary act of dying, is not the privation of sense-experience, and so Premise 2 is untrue. Because Premise A of the Unnecessary Pain Argument is derived from Premise 2 of the Sense-Experience Argument, Premise A is also untrue. Thus far, it appears that death is bad and should be feared only if the momentary act of dying is painful and that death is good and should not be feared only if the momentary act of dying is pleasurable due to a net decrease in pain. Premise B of the Unnecessary Pain Argument is untrue, as well, because in fearing the permanent state of death (which causes no distress when present) an individual may be prompted to avoid a painful act of dying. Epicurus seems to concede that it may be appropriate to fear the momentary act of dying, but not the permanent state of death, when he writes, â€Å"†¦he is a fool who says that he fears death not because it will be painful when present but because it is painful when it is still to come† (125). Although, if the anticipation and fear of the permanent state of death – which Epicurus considers foolish – leads an individual to act in such a way that they avoid a momentarily painful act of dying, the individual would avoid physical pain through their anticipation. Given that there will never be pain in the permanent state of death, the only pain that this individual avoids is precisely this cursory pain of dying. It cannot be refuted that this anticipation will create some form of mental pain or a â€Å"†¦disturbance in the soul† (131), and so the pain created through the anticipation of death is only unnecessary and damaging if it is greater than the physical pain of the momentary act of dying that the anticipation allows the individual to avoid. While the anticipation of death does not guarantee an individual to avoid a painful act of dying, the mere possibility that it could allow for this is sufficient reasoning to refute the accuracy of Premise B. Therefore, it may be concluded that death is bad and should be feared only if the momentary act of dying is painful and only if this pain is greater than the mental pain associated with anticipating and fearing death. On the other hand, death is good and should not be feared only if the momentary act of dying is pleasurable due to a net decrease in pain, as this is made possible through the absence of previously existing pain. Epicurus wishes to define death as â€Å"†¦the absence of life† (125), as he specifies immediately after his Sense-Experience Argument, but this ignores the inextricable link between the absence of life (a permanent state of death) and the specific moment in which death occurs (momentary act of dying). If this definition is accepted, both Epicu rus’ Sense-Experience Argument and Unnecessary Pain Argument are deductively valid and sound. Because it is impossible to attain the permanent state of death without experiencing a dying moment, however, both arguments are unsound. As the dying moment immediately precedes death while an individual is still alive and sentient, it is perceived through sense-experience as either pleasure or pain. This pleasurable or painful dying experience is why it is impossible that â€Å"†¦death is nothing to us† (124). Once the permanent state of death is achieved, and after either pleasure or pain is endured in the dying moment, Epicurus is certainly justified in claiming that death is nothing to us.

Is Diotima A Man Not A Woman - 1925 Words

Most people believe the argument that Diotima is a woman is true solely because she is not a man. However, I find that there are other arguments that are capable of proving that Diotima is indeed a man, not a woman. To be able to explain my theory in an understandable manner, I must clearly illustrate gender roles in Ancient Greece. When it comes to women’s roles in Ancient Greece, it is safe to conclude that they were simply a symbol of inferiority when compared to men. I’ll list a few things women were not legally able to do: inherit property, appear in court, or give evidence under oath. As a matter of fact, women were not even able to commit the majority of the crimes in Ancient Greece because they were barely ever found in public. And if there happened to be an issue within the family, it was handled either by the father or the husband because they were the legal guardians of women. Boys went to school earlier than girls, because this society felt that men are the intellectuals. Domestically, women were to nurture their children. Now, let’s compare this to the role of men in Ancient Greece. Men came home from work and lay on their couches as they were fed and entertained. They were given utmost respect in the house and in their society for they were deemed to be most important. This is all part of misogyny that is well grounded in Ancient Greece. With this background, I argue that Diotima is not a woman because the likeliness of the men to listen to her in this societyShow MoreRelated Why is Diotima a woman? Essay examples805 Words   |  4 Pages Diotima, Socrates great teacher from the Symposium, a work by Plato was one of the most influential women thinkers of all time, whether she was a real person or a literary fictional character. 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Sandi vs the Voice of Temptation Essay Example For Students

Sandi vs the Voice of Temptation Essay You may not recognise me at first. But trust me, you know me well. Im the voice that makes you crave those Light and Tangy potato chips, and the mocha cream puff the one with inch-thick cream and smooth lemon vanilla custard, sandwiched between light choux pastry with mocha flavoured icing on top, drizzled with chocolate. Do you know who I am now? Im the reason you smoke 20 cigarettes every day you try to give up, but we both know you always cave in and smoke all the more. We both know youll never give up. You like it too much. In fact, you need one right now, dont you? Go on: have one. You know its no risk, even sensible Logic tells you that people get killed just crossing the road. Weve all gotta die sometime right? And, dont worry about that cream puff you can walk the dogs later to work the calories off. Ok, so we both know Procrastination will come along and youll put it off until tomorrow but dont worry about that now. You need a cigarette and one more is not going to kill you not right now anyway. Why not enjoy the moment? Got ya! See: it works every time! Remember the other day when you chose not to go to school because, after all, you werent going to miss anything important, were you? That was me. Ha! There you were, snuggled in your fluffy doona, sleepy, and warm. As you woke, you sensed the dark clouds outside dimming the room, and you heard the rain splattering on the roof and lashing at the windows, and it was such a good idea to stay there wasnt it? Yes, you certainly thought so at the time. You missed the start of a new topic at school, but hey, youll catch up. Of course the first thing youll have to do is finish catching up on the theory you missed from before but you can do it later. Things always work out just go with the flow hey, I wouldnt want you to worry now, would I? Trust me! Trust you? Now that youve revealed your true colours I realise what a fool Ive been. Ive listened to you all along, going against what I truly knew was good for me, all the time unaware of your power over me. It was you that talked me into going out for dinner and to see a movie with friends the other night when I knew I had an assignment due the next day. Better Judgement tried to get through to me but couldnt be heard over your alluring False Logic. Better Judgement tried to tell me that I could catch up with friends another time, but you told me that there was no need to miss out on an enjoyable night. You lied and said I could quickly finish off my assignment when I got home. You and your friend, Self-Sabotage, tricked me! I had to stay up into the early hours of the morning to finish that assignment I got three hours sleep. And, whats worse, I wasnt happy with what I handed in. It could have been much better, if I had had more time It was also you that made me buy those new jeans when I couldnt afford to. They were on special, you kept reminding me Id save $40 by buying them now. At that price, you said, theyd be sold out in a few days. It was an opportunity too good to pass up, you said, so I bought them. I was late paying the rent because of you! Trust you? Never again! .ue4218eea23d029f18bf4cfb28c140b88 , .ue4218eea23d029f18bf4cfb28c140b88 .postImageUrl , .ue4218eea23d029f18bf4cfb28c140b88 .centered-text-area { min-height: 80px; position: relative; } .ue4218eea23d029f18bf4cfb28c140b88 , .ue4218eea23d029f18bf4cfb28c140b88:hover , .ue4218eea23d029f18bf4cfb28c140b88:visited , .ue4218eea23d029f18bf4cfb28c140b88:active { border:0!important; } .ue4218eea23d029f18bf4cfb28c140b88 .clearfix:after { content: ""; display: table; clear: both; } .ue4218eea23d029f18bf4cfb28c140b88 { display: block; transition: background-color 250ms; webkit-transition: background-color 250ms; width: 100%; opacity: 1; transition: opacity 250ms; webkit-transition: opacity 250ms; background-color: #95A5A6; } .ue4218eea23d029f18bf4cfb28c140b88:active , .ue4218eea23d029f18bf4cfb28c140b88:hover { opacity: 1; transition: opacity 250ms; webkit-transition: opacity 250ms; background-color: #2C3E50; } .ue4218eea23d029f18bf4cfb28c140b88 .centered-text-area { width: 100%; position: relative ; } .ue4218eea23d029f18bf4cfb28c140b88 .ctaText { border-bottom: 0 solid #fff; color: #2980B9; font-size: 16px; font-weight: bold; margin: 0; padding: 0; text-decoration: underline; } .ue4218eea23d029f18bf4cfb28c140b88 .postTitle { color: #FFFFFF; font-size: 16px; font-weight: 600; margin: 0; padding: 0; width: 100%; } .ue4218eea23d029f18bf4cfb28c140b88 .ctaButton { background-color: #7F8C8D!important; color: #2980B9; border: none; border-radius: 3px; box-shadow: none; font-size: 14px; font-weight: bold; line-height: 26px; moz-border-radius: 3px; text-align: center; text-decoration: none; text-shadow: none; width: 80px; min-height: 80px; background: url(https://artscolumbia.org/wp-content/plugins/intelly-related-posts/assets/images/simple-arrow.png)no-repeat; position: absolute; right: 0; top: 0; } .ue4218eea23d029f18bf4cfb28c140b88:hover .ctaButton { background-color: #34495E!important; } .ue4218eea23d029f18bf4cfb28c140b88 .centered-text { display: table; height: 80px; padding-left : 18px; top: 0; } .ue4218eea23d029f18bf4cfb28c140b88 .ue4218eea23d029f18bf4cfb28c140b88-content { display: table-cell; margin: 0; padding: 0; padding-right: 108px; position: relative; vertical-align: middle; width: 100%; } .ue4218eea23d029f18bf4cfb28c140b88:after { content: ""; display: block; clear: both; } READ: Quebec Winter Carnival EssayAnd, now that I know you are the reason why I havent been able to quit smoking, you can expect that to change too! Dont bother trying your tricks on me any more. Im going to quit smoking. I know how you work now and that means that Im the one with the power. I know how to extinguish your efforts to control me. And Ive got help: I now have Inner Strength to stop me from falling for your False Logic, and I have Self-Preservation to remind me to cherish my physical and mental health. I listen to Reality and Truth now. They tell me that smoking is bad for my health, that it makes me, and everything around me, smell and its burning a huge hole in my pocket. So, Temptation, how does it feel to be powerless, impotent? Surely you dont expect me to continue smoking now that I know how you lie to me, trick me and put me down. You think Im weak do you? Well, youre going to wish you never Oh shut up and cut out the stupid rhetoric will you? Have another cigarette and a glass of wine you know itll make you feel better, and then I wont have to put up with all of this self-absorbed rubbish any more. Enough is enough! Oh Ok, sorry if I upset you.

Luxembourg Essays (1014 words) - National Symbols Of Luxembourg

Luxembourg Location Luxembourg is located in Europe and is bordered by Belgium, Germany and France. On a map, it is located at 50 N latitude and 6 E longitude. Luxembourg is very small. It is only 998 square miles, which is roughly the size of Orange County, California. All the country is inhabited, with most people living in the southern part. The Flag The flag of Luxembourg was adopted in 1845. The colors come from the Coat of Arms of Luxembourg and are red, white and blue. The flag is simply three horizontal stripes from top to bottom. The Land and People Luxembourg has two distinct regions. The Ardennes, or northern region, is mountainous. The Bon Pays, or southern region, is mostly fertile farmland. The climate is cool and moist, with snow in the mountains. There are rich deposits of iron ore creating many jobs in the steel industry. There is also fertile farmland to the south, also creating many jobs in farming. The people of Luxembourg have no native costume. They borrow much of their cultur e from Belgium, Germany, and France. Today, modern Luxembourgers dress like other Europeans. The people of Luxembourg like to eat smoked pork and beans, and sometimes saurkraut. Smoked ham is available all year round, and pastries are a Luxembourg favorite. Some of these pastries include rolls, muffins, cupcakes, and a special dry cake translated "Random Thoughts". Luxembourg makes beer and wine which is sold there and in other nearby countries. The buildings in Luxembourg vary from place to place. Some villages have charming old houses hundreds of years old, though in the cities there are many modern apartment and office buildings. For recreation, a Luxembourger might ride a bike, or hike in the countryside. A favorite sport of the people is volleyball. For transportaion they have railroads and highways for cars and buses. There are bike trails and hiking paths as well. Luxembourg doesn't have a culture all its own, because it ties in with its neighboring countries, Belgium, German y, and France. The natural resources of Luxembourg are: iron ore, which is processed into steel, farm products such as wheat, corn and livestock, and grapes which are grown for winemaking. Technology The main industries of Luxembourg are steel and winemaking. Farming is also an important industry, especially with such crops as corn, wheat and livestock. The steel is exported and crops are exported, as well as used in Luxembourg. Also the wine made in Luxembourg is exported and sold there. Culture There is a lot of culture in Luxembourg. There are many art galleries featuring work from the expressionist painter, Joseph Kutter, and also that of Edward Steichen, a well known photographer. Both of these artists are from Luxembourg. The cathedrals are examples of some of the beautiful architecture found in Luxembourg. In the villages, there are buildings dating back to the 1100's, 1300's, 1700's, as well as the early 1900's. A trip through the villages is like taking a trip through time because of these old homes that are still lived in. As far as music, every village, suburb and town has at least a band, orchestra or choral group. Luxembourgers love parades, and have them often. Every parade has at least half a dozen bands. Their enjoyment of music is so great, that at the end of every summer, Luxembourg has a music competition that involves the whole country. Government The government of Luxembourg is a constitutional monarchy. The grand duke or duchess serves as monarch and chief executive. The monarchy is a hereditary office, and the sixty-four member parliament, called the Chamber of Deputies, makes the laws. The monarch appoints the prime minister and all of the ten Cabinet ministers to carry out government operations. The twenty-one member advisory body, or the Council of State, are appointed for life. The local government is carried out by dividing Luxembourg into districts, which are headed by the commissioner. The districts are divided into cantons, and these are divided into communes, which are headed by elected officials. The monarch presently in charge is Grand Duke Jean, who has been in power since 1964. Jacques Santer has been the Premier of Luxembourg since 1984. The monarch's term

Capital punishment -Criminals Need the Death Penalty essays

Capital punishment -Criminals Need the Death Penalty essays Is the death penalty fair?. It is a very controversial subject discussed by the experts. Has any one of these individuals listened to the rest of us? The answer in many cases is no. Australia and Americas Governments represent the people, their wishes, beliefs and ideals. That means, through elections, we decide what policies are to be passed. In the case of capital punishment, various polls report that seventy percent of Americans are in favour of the death sentence. That is a clear majority. So called experts are free to appeal this is wrong and speak freely. But the fact of the matter is seven out of ten Americans have calculated the problem of capital punishment according to their own values and beliefs. Their conclusion was favourable to the death penalty. The question of it being fair was answered by the majority - and the majority rules. Many experts who speak against the death penalty refer to it as barbaric. The definition of murder, is "the unlawful killing of a human being with hatred ." This is true but that is what a killer has done. Everyone should know that if you kill or rape then the death penalty is the punishment for the crime. If the person willingly committed the terrible act of taking a life, he would know that he would be subject to this penalty. Therefore, he decided to gamble on not being caught, or thought that he was above the law. In either case he willingly gave up his life with the taking of another. Critics argue that an innocent person may be put to death, and most agree this may happen. However, we must protect the people of this country from killers, and we have tried all other options. The trial court imposes death only after a post-conviction hearing, during which circumstances of the crime are reviewed. The accused may also appeal the decision or request a stay of execution as he sees fit. Although the risk of an accidental death is there, the legal actions are i ...

Critically discuss the missional strategies used by 21st century Essay

Critically discuss the missional strategies used by 21st century church growth practitioners, showing how models adopted are connected to early Christianity - Essay Example The 21st century saw the resurgence of the allegorical methods. Initially, Christians resisted the gospel community, but at the end of the century, Christianity spread rapidly. The growth was due to the level of education system and the indigenous church structure. This growth was as a result of the native evangelists and missionaries who went to the unreached and neighbouring villages. During the twentieth century, Christians continued to increase rapidly. The method mostly used to grow Christianity was through education at the low level in schools. Here, leaders were trained and consequently, they went to teach the unreachable and the people who had little or no knowledge about Jesus. Missionaries have aimed to develop methods to help in the growth of the church and many ways have been used in its development. The growth of the church depends on its ability and how it nurtures its believers. According to Hunter III, â€Å"a local church experiences expansion church growth when people enter the church’s ranks and become new members† (2009, n.p.). The church can experience three kinds of growth namely biological, transfer and conversion growth. Biological growth occurs when parents bring their children to the church and the children grow in that church, rising through the ranks, until they old and bring their children. Transfer growth occurs when members of another church move into a church and are received there. Conversion growth occurs when new Christians from all over the world become members of a church. Through media: The earliest Christians didn’t have churches or buildings to worship in. They instead worshipped in homes or under trees. They neither had public ceremonies nor mass media to share information. Before the development of the internet, there were great barriers and challenges to passing information. Due to the advanced technologies