We can work on Disparities in Care at Southern Regional Health System case

Disparities in Care at Southern Regional Health System case: Apply the first stage of the strategic planning model (shown in Exhibit 3.1) to describe “where…

Disparities in Care at Southern Regional Health System case: Apply the first stage of the strategic planning model (shown in Exhibit 3.1) to describe “where we are now” for SRHS. Then apply stage two of the model to describe “where we should be going” for SRHS.
Taking Care of Business at Graceland Memorial Hospital case: Identify the stakeholders and their stakes in this case (as in Exhibit 3.2).
Decisions, Decisions case: Assume the HCO decides to develop a new day-care center. Create a Gantt chart (as in Exhibit 3.3) for that project.
Ergonomics in Practice case: Explain how project management methods could be used to implement the lift system at Riverlea Rehab.

Sample Solution

The breaking of the bread is an intimate table meal demonstrating the koinonia between brothers and sisters, open to all who wish to partake in the Lord’s Supper and used as an opportunity for teaching and conversion just as Christ and the Apostles did (Luke 14:1-24; 7:36-50; 19:1-10). The Lord’s Supper was usually conducted after the common meal (1 Cor. 11:17-22) but one aspect is clear that the Lord’s Supper was an intentional meal (Acts 20:7-11). There is a clear influence of Zwingli within the Pentecostal tradition as the majority will agree that the meal quickens the soul of the man as it develops the spirit and holds the essence of a memorial meal. While Pentecostals will use the term sacrament and ordinance synonymously, it holds great ambiguity as to whether the act of taking communion brings spiritual and physical healing or the elements of bread and wine are in someway touched by the Spirit. The challenge deepens as Pentecostals will advocate that the Holy Spirit can be transferred to material objects like handkerchiefs, anointing with oil and the laying on of hands- so why then does it become a challenge to consider that the Holy Spirit could do the same thing upon the elements of bread and wine? Rogers offers an explanation to the confusion stating that the Holy Spirit is not entrapped but rather “touches” the elements paraphysically in the same way that He touches other elements. In doing so the Pentecostal does not have to accept doctrines of transubstantiation or consubstantiation but rather associates the meal with an indwelling of Christ and holds a distinctive pneumatic real presence. While participation in the Lord’s Supper is normative for believers it is not salvific and only nurtures the believer in their relationship with God through a heart transformation. For the Pentecostal the key element to any ordinance or encounter with God is the Spirit, which resonates with Albrecht’s teaching on transcendental ecstacy. The memorial of the Last Supper does not simply resonate the fellowship of the church but holds the eschatological purpose of God. A further criticism of the Pentecostal pnemuatological approach is the subordination of the Spirit into a dispenser of Christ’s presence in a moment of encounter rather than an intergraded Trinitarian theology.>

The breaking of the bread is an intimate table meal demonstrating the koinonia between brothers and sisters, open to all who wish to partake in the Lord’s Supper and used as an opportunity for teaching and conversion just as Christ and the Apostles did (Luke 14:1-24; 7:36-50; 19:1-10). The Lord’s Supper was usually conducted after the common meal (1 Cor. 11:17-22) but one aspect is clear that the Lord’s Supper was an intentional meal (Acts 20:7-11). There is a clear influence of Zwingli within the Pentecostal tradition as the majority will agree that the meal quickens the soul of the man as it develops the spirit and holds the essence of a memorial meal. While Pentecostals will use the term sacrament and ordinance synonymously, it holds great ambiguity as to whether the act of taking communion brings spiritual and physical healing or the elements of bread and wine are in someway touched by the Spirit. The challenge deepens as Pentecostals will advocate that the Holy Spirit can be transferred to material objects like handkerchiefs, anointing with oil and the laying on of hands- so why then does it become a challenge to consider that the Holy Spirit could do the same thing upon the elements of bread and wine? Rogers offers an explanation to the confusion stating that the Holy Spirit is not entrapped but rather “touches” the elements paraphysically in the same way that He touches other elements. In doing so the Pentecostal does not have to accept doctrines of transubstantiation or consubstantiation but rather associates the meal with an indwelling of Christ and holds a distinctive pneumatic real presence. While participation in the Lord’s Supper is normative for believers it is not salvific and only nurtures the believer in their relationship with God through a heart transformation. For the Pentecostal the key element to any ordinance or encounter with God is the Spirit, which resonates with Albrecht’s teaching on transcendental ecstacy. The memorial of the Last Supper does not simply resonate the fellowship of the church but holds the eschatological purpose of God. A further criticism of the Pentecostal pnemuatological approach is the subordination of the Spirit into a dispenser of Christ’s presence in a moment of encounter rather than an intergraded Trinitarian theology.>
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