Nielsen Nugget Case Study Example | Topics and Well Written Essays - 500 words

Nielsen Nugget - Case Study Example Also, according to competitiveness, it has the lowest yet it constitutes of the large amount spent by consumers compared to other segments. Therefore more targets to this attitudinal group will help the company to take the advantage of the slight growth in the market. Based on the behavior of different consumer under different conditions, among those who use the Premium people type of coffee, the old singles and couples would be appropriate to target with promotions. This is because they compose of the largest population in the market and by attracting them to use premium people more sales will be realized and hence awesome beans would be able to take the advantage of the slight growth in the coffee market. Some of the promotion strategies that could be used in this demographic segment includes: better and enhanced packaging, better distribution strategies, direct marketing, advertising, publicity and sales promotion. This will ensure that the target demographic group has all the information regarding the product, hence they will consume more of it. These promotions will also make the product more competitive and hence the profitability of the product will be enhanced. The other demographic group to target with promotions would be young families because this comprises of the second largest consumers in the market, if most of them could turn to the use of the product, more profits would be realized. Know about the composition of the population and their income trends in the global market and how they affect marketers. This will help in selecting the best strategy of marketing and the channel of distribution of the product Premium people. It is important to consider and understand how the population growth is shifting in different areas and for different age groups. This will help the awesome bean company to plan for the future. It will also help to cope with competition as demand changes with a change in population. Distribution

Humanity Is The Only Religion Theology Religion Essay

Humanity Is The Only Religion Theology Religion Essay Humanity is an important part of life which tells that to help others, try to understand other and realize the people problems with our own eyes and try to help them For showing humanity you dont need to be a rich person, even a poor person can sow humanity by helping someone or sharing his or her food, etc. When you show humanity you have a feel click or a pinch from your inner soul which you cannot get from something else. Every religion tells us about humanity, peace and love that is why no religion is higher than humanity. I should like to help everyone if possible, Muslims, Hindus, Christines, Jew, gentile, black men, white. We all want to help one another; human beings are like that. We all want to live by each others happiness, not by each others misery. We dont want to hate and despise one another. In this world there is room for everyone and the earth is rich and can provide for everyone. Charlie Chaplin (http://www.quotes.net/mquote/38952) Yeah today I will tell stories of three people who are the biggest example of humanity and they are human lover. Firstly just imagine yourself I fill this class with garbage how will you feel like you will not stay in this but there is one who go in that garbage search there and you what he found. He found a dead body of child he took that body washed it and buried that body and from that day he used to search in garbage with his wife this man is no other than Mr. Abdul Sattar Edhi the lover of humanity . He is the founder and head of the Edhi Foundation, a non-profit social welfare organization in Pakistan. He is the man who serve is whole life serving for humanity without any selfishness. He has bathed and buried over a thousand unclaimed bodies in a time when selfishness and greed are at their peak and nobody seems to know the meaning of words like altruism and selflessness. His achievements in the field of charity are bound to make one think that his name is synonymous to nobility and humanity. And today he is running Pakistan biggest network of ambulances and shelter. Moreover his charity does not discriminate based on religion, race or gender. For him, religion is human rights. Edhi has spent many sleepless nights working and serving for humanity whether it is to bury unclaimed bodies or feeding any poor. Besides it he lives a simple life living in small house many of times he used to sleep on the concrete or on the small batch outside his shop his qualities makes him the man of simplicity and human being lover. As Edhi Said: No religion is higher than Humanity Secondly I will talk tell you about a person who is basically a Pakistani but he is living in Canada he had son named as Ali and his son was 18 years old this man lost his son in accident. The accident was like that his son was working part time as pizza delivery boy when he was on the way for the delivery one black guy who was also of his age come before him and said him money but Ali was honest with his job he refuse that and that guy shoot him that time. When Alis father came to know about his sons death he was in shock and after few days police caught the person who killed his son and called Alis father to come when he reach there he came to know that boy who killed his son is 18 years old he is orphan u people know at that time what he said u guys cant believe it Alis father said I dont want to do any case on this boy I want to adopt this boy and want to take all responsibilities of this boy because today I lost my son I dont want tomorrow somebody else lose his 18 years old son . Just for a minute place yourself on the place of Alis father what will be you feeling your 18 years old son shoot dead. Alis father this act of humanity raise whole mankind and today he has 4 orphanages in Canada where he take responsibility of around 800 children. Thirdly the person I am talking about is the well-known personality the person who give us world cup in 1992 he is great leader and humanity lover he is Imran Khan. Most notable among his humanitarian efforts has been the establishment of Shaukat Khanum Memorial Cancer Hospital and Research Centre, named after his late mother. It is Pakistans first and only cancer hospital that provides 75% free health care, and was built on public donations. Imran is now building a second hospital in Karachi, based on the successful Lahore model. In 1994, he inaugurated Namal College, a technical college which is now an associated college of University of Bradford. (http://www.imrankhanfoundation.org/about-ikf/the-board/) Although these people do things for humanity on larger scale we should come on ourselves what we have do for humanity every day we spend our time hanging around with friends going outside for parties have we ever feed a poor person on the road have we ever realize how poor people live their lives no we havent because we never realize that for what we are in this world we never realize our duties towards humanity. We should must realize for what we are in this world because every religion teach us humanity and one who serve humanity is the happiest man on the globe real happiness is your inner satisfaction which you can get by serving humanity what so ever how much you are rich you cant buy inner happiness. In last I would only say to any religion you belong be a human first be a human lover strive for humanity as every religion teach us humanity and share your life with others as life is all about living for others and serving humanity that is why no religion is higher than Humanity so start serving for humanity from today by doing a small of act of kind what gives you inner happiness and satisfactions Thank you

Restricting the Production, Distribution, and Sale of Pornography in Ca

Many women have been mistreated at one point or another in their lives.   This form of abuse assumes many forms and is not always visible to the naked eye.   One of these such hardships that women of the 20th century have had to face is the struggle for equality.   In Canada, the Charter of Rights and Freedoms affords women full equality before and under law and equal protection and benefit of the law.1   But yet, this society openly contributions to the production, sale, and distribution of pornography which implies that women are second class citizens.  Ã‚  Ã‚   Destroying these stereotypes which portray women as slaves, objects, toys, and mindless, sex-driven beings must be accomplished in order for women to attain true equality.   The censorship of pornography is not in violation of the Freedom of Expression guaranteed in section 2 (b) of the Canadian Charter of Rights and Freedoms since pornography drastically compromises a woman's right to equal treatment as was pro ven by the R v. Butler ruling of 1992, it makes those portrayed in pornography subject to acts of violence, and it corrupts the moral fiber of society. During the 1960's and 70's, North America saw the rise of a counterculture movement which instigated societal change.   During this time period, the Women's Liberation movement was able to establish females as being equal to males in virtually every aspect.   It is this movement that educated society about the role of women in society being equal to the role of man.   Many people however, now consider that women's liberation has been achieved;   but this is far from the case.   Despite being officially recognised as contributing members of society (achieved in 1982 with the final draft of the Constitution Act), as section 28 of... ... 11 Ibid.   Pg. 793 12 Ibid.   Pg. 793 13 Ibid.   Pg.   793 14 Baird, Robert M. and Stuart E Rosenbaum.   Pornography - Private Right or Public Menace.   Pg. 51 15 Ibid.   Pg. 52 16 Ibid.   Pg. 52 17 Kaihla, Paul.   Sex and the Law.   MacLean's.   Pg. 31 18 Statistics obtained from Angus Reid Website.   See Works Cited List 19 Ibid. 20 Orr, Lisa.   Censorship:   Opposing Viewpoints   Pg. 186 21 Ibid.   Pg. 191 22 Ellen Harris, Lesley.   Highlights of Bill C-128 - Child Pornography 23 Kaihla, Paul.   Sex and the Law.   MacLean's.   Pg. 32 24 Ibid.   Pg. 32 25 Ibid.   Pg. 33 26 Ibid.   Pg. 33 27 Baird, Robert M. and Stuart E Rosenbaum.   Pornography - Private Right or Public Menace   Pg. 52 28 Ibid.   Pg. 52 29 Canadian Government Report.   Report of the Special Committee on Pornography and Prostitution. 30 Ibid.    Restricting the Production, Distribution, and Sale of Pornography in Ca Many women have been mistreated at one point or another in their lives.   This form of abuse assumes many forms and is not always visible to the naked eye.   One of these such hardships that women of the 20th century have had to face is the struggle for equality.   In Canada, the Charter of Rights and Freedoms affords women full equality before and under law and equal protection and benefit of the law.1   But yet, this society openly contributions to the production, sale, and distribution of pornography which implies that women are second class citizens.  Ã‚  Ã‚   Destroying these stereotypes which portray women as slaves, objects, toys, and mindless, sex-driven beings must be accomplished in order for women to attain true equality.   The censorship of pornography is not in violation of the Freedom of Expression guaranteed in section 2 (b) of the Canadian Charter of Rights and Freedoms since pornography drastically compromises a woman's right to equal treatment as was pro ven by the R v. Butler ruling of 1992, it makes those portrayed in pornography subject to acts of violence, and it corrupts the moral fiber of society. During the 1960's and 70's, North America saw the rise of a counterculture movement which instigated societal change.   During this time period, the Women's Liberation movement was able to establish females as being equal to males in virtually every aspect.   It is this movement that educated society about the role of women in society being equal to the role of man.   Many people however, now consider that women's liberation has been achieved;   but this is far from the case.   Despite being officially recognised as contributing members of society (achieved in 1982 with the final draft of the Constitution Act), as section 28 of... ... 11 Ibid.   Pg. 793 12 Ibid.   Pg. 793 13 Ibid.   Pg.   793 14 Baird, Robert M. and Stuart E Rosenbaum.   Pornography - Private Right or Public Menace.   Pg. 51 15 Ibid.   Pg. 52 16 Ibid.   Pg. 52 17 Kaihla, Paul.   Sex and the Law.   MacLean's.   Pg. 31 18 Statistics obtained from Angus Reid Website.   See Works Cited List 19 Ibid. 20 Orr, Lisa.   Censorship:   Opposing Viewpoints   Pg. 186 21 Ibid.   Pg. 191 22 Ellen Harris, Lesley.   Highlights of Bill C-128 - Child Pornography 23 Kaihla, Paul.   Sex and the Law.   MacLean's.   Pg. 32 24 Ibid.   Pg. 32 25 Ibid.   Pg. 33 26 Ibid.   Pg. 33 27 Baird, Robert M. and Stuart E Rosenbaum.   Pornography - Private Right or Public Menace   Pg. 52 28 Ibid.   Pg. 52 29 Canadian Government Report.   Report of the Special Committee on Pornography and Prostitution. 30 Ibid.   

Two Views of the Mississippi

Two Views of the Mississippi Before beginning his vocation of being an author Samuel Clemens better known by his pen name Mark Twain, fulfilled his one lasting childhood ambition of becoming a steamboat pilot. Twain writes about his journey on the river in his autobiographical book Life on the Mississippi where in one section he talks about how one thing he would have to do is learn to distinguish the two views of the Mississippi, the beauty of the river and the navigational aspect of the river.I believe that one of the main messages is that even though you may love something, as time goes on you lose the beauty and innocence you had one seen in it. He describes this message through the use of figurative language and well placed rhetoric as he juxtaposes the ideas of the beauty and practicality of the Mississippi River. Mark Twain begins the first section of this excerpt with the statement that he â€Å"had mastered the language of this water†, which in all reality is actually a hyperbole, or an exaggeration, because nothing, ranging anywhere from breathing to performing a surgery, is ever truly able to be perfected or mastered.He uses this hyperbole at the beginning of this section to show how advanced he was in the knowledge of the river in that part of time. Twain then move on to use an oxymoron to describe the features of the river that he had â€Å"mastered† as â€Å"trifling†, or unimportant, saying that he knew every â€Å"trifling feature† along the river as he â€Å"knew the letters of the alphabet† with this he is saying that he knew all of these features of the river very well and to him they seemed irrelevant and saying he made a â€Å"valuable acquisition†.He uses this language to show us that all of the things along the river that he deals with everyday are irrelevant and unneeded. At the end of this section Twain juxtaposes this statement completely by calling all of these features â€Å"useful. † This language works because it creates a paradox with what he had previously said to show. This paradox shows that even though he may have said that this language is unimportant he actually does find it useful and needed in being a steamboat pilot.Twain carries on to say that he had lost something also, saying all of the beauty that he had once seen in the river was all gone except for one â€Å"wonderful† sunset that he experienced when he was new to steamboating. He describes the sunset with a metaphor saying â€Å"a broad expanse of the river was turned to blood† saying that the river is actually blood; this also personifies the river giving the river the human characteristic of having blood. Whereas later in the section Twain juxtaposes and begins the next bigger paradox with this by saying later in the piece that all the sun meant was that they were going to have wind the next day.Twain then describes the color of the water saying â€Å"in the middle distance the red hue brightened into gold. † He also talks about the other memorable sights that he saw on the Mississippi that night such as a log floating by and how in one place the water was smooth and there was a â€Å"slant mark lay sparkling across the water† and in another the â€Å"surface was broken by boiling tumbling rings that were as many-tinted as an opal. † Mark Twain uses a simile to describe the way that the sunset made a tree on the shore look by comparing to a glowing flame saying that â€Å"a single leafy bough glowed like a flame. He uses other romantic words to describe the condition of the water and the surroundings such as â€Å"delicately traced† and â€Å"graceful curves and that the lights of the sunset were covering his surroundings â€Å"with new marvels of colors. † The reason that Twain uses all of this figurative language and tools of figurative language is to in essence describe the beauty he saw that night in a way that it w ould paint in picture in the mind of the audience.He then goes on to juxtapose all of these previous features that he witnessed during the subject by describing that all that the â€Å"floating log means the river is rising† and that â€Å"slanting mark refers to a bluff reef† that could â€Å"kill somebody’s steamboat† and he continues to explain that all of the other sights he saw that night of the sunset were simply just nautical phenomena that he must watch out for to keep the steamboat out of danger.. All of these sights and contradictions that he made conclude the large paradox that Twain had set in this piece.These two sections also juxtapose each other in the sense of the style of language used. In the first section Twain uses more poetic or romantic type of language such as â€Å"river was turned to blood† and â€Å"single leafy bough glowed like a flame† to show and describe the beauty in what he had witnessed. Whereas in the secon d section Twain uses a more realistic style of language when he describes that all the things he saw were all just evidence of the changes in the river such as the sun meant that there was going to be wind the next day and the log meant that the water was rising or that the tree with the ingle branch would stand as a landmark to help guide him down the river. The language in these two sections differs so drastically because of the fact that Twain had gained more knowledge and experience in being a steamboat pilot and in his understanding in the river, and with this gained knowledge and experience all of the assets he had seen as beautiful and that astounded him during that memorable sunset had turned into simply just dangers that he had to look out for routinely as a steamboat pilot.The language difference in these sections reiterate the message of this piece being that as you gain knowledge and experience in something you lose the innocence you once had and in turn all the beauty a nd enjoyment fades and it seems to become merely a routine. It also shows how Mark Twain first saw so much beauty in the river when he was new to steamboating that he was â€Å"in a speechless rapture† and how as he gained experience and knowledge the beauty that the river had once held for him began to slowly diminish until it was completely gone and became simply signs that he must look for while piloting his steamboat down the river.Twain starts off in the next section of this excerpt describing the wonderment that the sunset he experienced had brought to him saying that he stood â€Å"like one bewitched†¦in a speechless rapture† and stated that â€Å"the world was new† to him and that he â€Å"had never seen anything like this at home. Not long after this he continues on and says that he â€Å"began to cease from nothing the glories and charms which the sun and the twilight wrought upon rivers face† and that â€Å"if that sunset scene had been repeated, I should have looked upon it without rapture†, this describes how he has lost all of the sense of beauty that the river had held during that sunset. He even says that at one time he altogether ceased to take notes of what he noticed on the river, which means that at one point he had completely lost interest in observing and learning about the river.This entire section is a complete contradiction to the previous section in which he described the beauty that the sunset held and how â€Å"a broad expansion of the river was turned to blood† to saying that none of that was correct that that â€Å"the romance and beauty were all gone from the river† and it was merely just all in all signs that a steamboat pilot needs to look out for when piloting a steam boat saying â€Å"all the value†¦was the amount of usefulness it could urnish toward compassing the safe piloting of a steamboat. † I believe that the river is a metaphor for all things that are l ost as time passes, because as the river lost its beauty to Twain, Twain also lost the whole hearted ambition that he had as a child to be a steamboat pilot. In the final paragraph of this excerpt Twain goes on to explain that all of the beauty that he had once seen in the river was nonexistent now.He then explains how he feels sorrow for everyone who has had all of the beauty they once saw in something simply fade away from them to where they ended simply in a routine-like life style like what Twain had happen to him. He finishes this passage with four rhetorical questions using a doctor, which I believe represents society, and a beautiful patient, which is representative of all the beautiful things in life, as an example asking if the doctor ever even notices the beauty in his patient or if he just works strictly in a professional, or routine, manner.He ends this excerpt with the most powerful question saying â€Å"and doesn’t he sometimes wonder whether he has gained most or lost most by learning his trade† it is in whole the message of this piece saying that someone may see beauty or enjoyment in certain aspects of life, but as you progress in gaining the knowledge and experience you lose your innocence and the beauty and enjoyment you had once seen fades to black and that passion becomes a task or a routine that you have to go through day after day; in a sense it is saying is it better to know few details and see the true beauty in things or would you rather understand all the details but see no romance or beauty? I believe that by this whole doctor scenario he actually asking does society even see the beauty in life or do they simply see what they need to see?Throughout this entire excerpt from his autobiographical piece Life on the Mississippi, Mark Twain talks about his life as a steamboat pilot on the Mississippi River, he talks about how he once saw such beauty and had so much fascination in the Mississippi River but as time progressed and he gained more and more knowledge and experience that beauty and wonderment he once saw began to disappear into just the things that became signs that he had to look for while piloting a steam boat just for safety. While doing this he has uses an extensive amount of rhetoric and figurative language to try to send a warning to his audience of the message that this piece holds. Twain uses this piece to warn his audience to the fact that as you gain knowledge on some aspect in your life you begin to lose your innocence, and with that loss of innocence something that may have once fascinated you so much may seem to lose the enjoyment it once held and eventually that part of your life will become simply a routine and machine-like habit.

Martin Luther: the Reformer

Commonly referred to as, â€Å"The Father of Protestantism† (Funk and Wagnalls 337), â€Å"Martin Luther was born into a world dominated by the Catholic Church† (www. pbs. org). â€Å"Luther had no intention of opposing the authority of Rome† (Funk and Wagnalls 336) but God had other plans. Martin Luther, who â€Å"was named after St Martin† (www. pbs. org) was born on November 10th, 1483 (Thulin 11). Mansfeld was his hometown, although he was born in Eisleben (Thulin 11). His parents moved to Mansfeld, to improve his father's job prospect, in 1484 right after Luther's birth (Thulin 12). After moving to Mansfeld, Luther's father, Hans, became a miner (Thulin 11). â€Å"By 1491 the Luthers were one of the most respected families in Mansfeld† (www. pbs. org). Luther himself stayed in Mansfeld until 1496 (Thulin 12). Luther came from a family of peasants, (Thulin 11) his â€Å"parents were simple folk† (Erikson 54) and are described as â€Å"a pair of hardworking and pious Germans† (www. pbs. org). Martin's father was the son of a farmer and â€Å"ruled his son with an iron fist† (www. pbs. org). In fact, Luther said â€Å"My father once whipped me so hard I ran away – I hated him until he finally managed to win me back† (www. bs. org). His mother, Margaret Luther, (Thulin 11) â€Å"came from a small but very well-off family† (www. pbs. org). Margaret is also described as â€Å"a harsh disciplinarian† (www. pbs. org). Luther said on the subject of parents, â€Å"When God wants to speak with us, he does not avail h imself of an angel but of parents† (www. pbs. org). Luther's parents had high hopes for their first son (www. pbs. org). They wanted him to become a lawyer because his father thought that â€Å"a man of Martin's gifts trained in the law would rise even higher in the social scale† (Green 34). Luther â€Å"resented his father's attempt to dominate his life and to push him into a career which he had selected for him† (Green 35), but he complied with his parents' wishes (www. pbs. org). When Luther, out of terror, made a vow to become a monk his father was completely devastated (Bainton 21, www. pbs. org). In fact, â€Å"He did not tell his father of his final decision until he was behind the friary walls† (Green 35). Luther was educated in the schools of Eisenach and Magdeburg and in 1501, at the age of 17, he entered the University of Erfurt (Funk and Wagnalls 335, Erikson 24). Luther received his master's degree at 21, in 1505 (Erikson 24). Years later in 1512, at 28, he â€Å"became a doctor of theology† (Erikson 24). That same year he was made professor of Biblical Literature and the year after he became a priest he became â€Å"a lecturer at the University of Wittenberg† (Funk and Wagnalls 335). On July 2nd of 1505 Luther experienced an event that would change his life forever (Thulin 16). â€Å"†¦ caught in a thunderstorm, terrified by the possibility of imminent death†¦ † (www. pbs. org) he cried out to St. Anne for help and vowed to become a monk (Bainton 21). Later that same year, at the age of 23, he entered the monastery (Erikson 24). Luther, in the summer of 1506, â€Å"became a fully-professed friar† (Green 37) and he celebrated his first mass in the Augustinian monastery in 1507 (Thulin 17). Although his Father did not approve of him becoming a monk, Hans went to great expense to make this occasion a festive day (Thulin 17). Luther was a devout monk for 20 years (Thulin 17, Simon 3). â€Å"As young monk Luther was obsessed with atoning for his sins† (www. pbs. org. com). He lived a holy life in the monastery, embracing â€Å"the rules of his order with unstinted zeal† (Green 37). From 1512 to 1513 Luther, spiritually uneasy, moved theologically away from orthodox teaching† (Green 45). He became â€Å"increasingly doubtful that the Church can actually offer him salvation at all† this is when he discovers that only â€Å"his own individual faith will guarantee his salvation† (www. pbs. org). Lut her â€Å"turns on the Church, attacking its practice of selling indulgences† (www. pbs. org). â€Å"It was his deliberate intention to prove that the doctrine of indulgences contravened the teaching of the Gospel† (Green 59). Although he â€Å"had no intention of†¦ ausing a schism in the church† (Funk and Wagnalls 336), â€Å"Luther had†¦ very little idea of where his criticisms were likely to lead him† (Green 59). He attacked the selling of indulgences in the 95 theses, which he nailed â€Å"to the door of the castle church in Wittenberg† in 1517 at the age of 32 (www. pbs. org, Funk and Wagnalls 336, Erikson 24). This action is regarded as the beginning of the Protestant Reformation (Funk and Wagnalls 336). In April of 1523, nine nuns arrived in Wittenberg (Thulin 85). They had escaped from a nunnery in empty fish barrels to take refuge in Wittenberg (www. bs. org). â€Å"Luther felt responsible to find for them all homes, husbands, o r positions of some sort† (Bainton 287). The last nun he placed was one named Katherine von Bora (Bainton 287). Hans had a great desire for Luther to â€Å"pass on the name† and it was suggested that Luther should marry Katherine when he had trouble placing her, but he did not take this suggestion seriously (Bainton 288). But just two years after her arrival, in May of 1525, Luther said that he wanted to marry Katherine before his death (Bainton 288). So, â€Å"†¦ choing a trend across Europe as former nuns and monks married†¦ † (www. pbs. org), Martin Luther and Katherine von Bora were married on June 13th, 1525 (Thulin 95). At 42, Luther â€Å"was beyond the customary age for marriage† and â€Å"Katherine was 16 years younger than† her husband at a youthful 26 (www. pbs. org, Bainton 288). Luther said, â€Å"There is no more lovely, friendly, and charming relationship, communion, or company than a good marriage† (www. pbs. org). H e also thought that â€Å"the man is the head of the wife because he was created first† (Bainton 299). Katherine von Bora was born in 1499 and her mother died soon after her birth (www. pbs. org, Bainton 291). Her father entered her into â€Å"the convent school of the Benedictine order† in 1504 and in 1508 she entered into the convent of Nimbschen (www. pbs. org). Just a few years later, in 1515 she took her vows (www. pbs. org). It was quite a task for Katherine to take care of Luther, considering he was often sick (Bainton 292, 293). After a while, Katherine became quite the doctor, in fact, the Luther household became the hospital of Wittenberg during times of epidemic (Simon 335). Luther said, â€Å"There is a lot to get used to in the first year of marriage† (Bainton 290); this is probably because Katherine took over the Luther household (www. pbs. org). â€Å"It is said that Dr. Luther did not have a clue how to run a household†, this is when Katherine stepped in and took over the household expenses (www. pbs. org). Since neither Katherine nor Luther had any money when they married (Bainton 291), and Luther wasn't given a wage (www. pbs. org), to provide for the family, â€Å"In 1526 he installed a lathe, and learned woodworking† (Bainton 291). He â€Å"also housed students in his home to help the† family finances (www. pbs. org). On October 21, 1525 when Luther told a friend that Katherine was pregnant he said she was fulfilling the verse Genesis 1:28 (Bainton 293). Katherine bore six children in eight years, 3 boys and 3 girls (Bainton 291, 293 Simon 334). Martin and Katherine's first child was a son, called Hans, born on June 7, 1526 (Bainton 293). A daughter, Elizabeth Luther was born on December 10, 1527, but on August 3rd of the next year, Elizabeth Luther died (Bainton 293, Thulin 103). On December 17, 1529 Magdalena Luther was born and nearly two years later Katherine gave birth to a son, who was named Martin Luther on November 9, 1531 (Bainton 293). Next was another son, Paul Luther on January 28, 1533, who later became a doctor, and finally Margaretha Luther was born to Martin and Katherine on December 17, 1534 (Bainton 292, 293). Sadly, on September 20th Martin Luther held Magdalena, his 14 year-old daughter, in his arms as she died (Bainton 304, Thulin 122). Life in the Luther house might have been somewhat hectic considering the â€Å"Luthers brought up four orphaned children from among relatives† (Bainton 294). Luther thought that â€Å"Children are subject to parents and especially to the father† (Bainton 299). Luther and Katherine are described as diligent parents, their children were well-disciplined, but in a loving way (www. pbs. org). â€Å"Luther doted on his large family† and although the house was always full â€Å"Their home was noted for its liveliness and its happiness† (www. pbs. org). Luther battled his whole life against depression (Bainton 362). â€Å"This man who so undergirded others with faith had for himself a perpetual battle for faith† (Bainton 359). â€Å"Luther felt that his depressions were necessary† (Bainton 362). These depressions were always about the same thing, the â€Å"loss of faith that God† was good to him, but Luther's greatest problem came from how he should overcome his depressions (Bainton 361). He once said that â€Å"during the first year in the monastery the Devil is very quiet† this was not true later in Luther's life (Bainton 37). Luther said, â€Å"When I go to bed, the Devil is always waiting for me† and he would even have direct encounters with the Devil himself (Bainton 362). Luther had a great enthusiasm for music (Bainton 340). â€Å"His interest in the arts was unusual among the reformers† (Funk and Wagnalls 337). He was â€Å"An accomplished Lute player† and he brought out a hymnbook in 1524 (www. pbs. org, Bainton 345). Luther's most well known hymn is â€Å"A Mighty Fortress† which he wrote in the year of his deepest depression (Bainton 370). On February 14th, a few days before his death, Luther wrote his last letter to his wife (Thulin 127). He died later that month in the year 1546 at Eisleben and â€Å"was buried in the Castle Church of Wittenberg† (Thulin 128, Funk and Wagnalls 337). Luther never intended to become the Reformer for which he is remembered, in fact â€Å"Few people had heard of Martin Luther before he posted the 95 theses to the door of the Castle Church† (Green 9). He opposed the Catholic Church, â€Å"the most powerful institution of the day† (www. pbs. org), and is known as one of, if not, the most influential people in the history of the Christian Church. Works Cited Bainton, Roland H. Here I Stand: A Life Of Martin Luther. Abingdon-Cokesbury Press: New York. 1950 Erikson, Erik H.. Young Man Luther: A Study in Psychoanalysis and History. W. W. Norton & Company Inc. : New York. 1962 Green, V. H. H.. Luther and the Reformation. B. T. Batsford LTD. : London. 1964 http://www. pbs. org 2003 Devillier Donegan Enterprises. February 1, 2009 [http://www. pbs. org/empires/martinluther/about_driv. html] http://www. pbs. org 2003 Devillier Donegan Enterprises. February 1, 2009 [http://www. pbs. org/empires/martinluther/char_parents. html] http://www. pbs. rg 2003 Devillier Donegan Enterprises. February 1, 2009 [http://www. pbs. org/empires/martinluther/char_wife. html] http://www. pbs. org 2003 Devillier Donegan Enterprises. February 1, 2009 [http://www. pbs. org/empires/martinluther/cheats. html] â€Å"LUTHER, Martin† Funk & Wagnalls New Encyclopedia. Funk and Wagnalls, Inc. : New York 1979 Simon, Edith. Luther Alive: Martin Luther and the Making of the Reformation. Do ubleday & Company, INC. : New York. 1968 Thulin, Oskar. A Life Of Luther: Told in Pictures and Narrative by the Reformer and His Contemporaries. Fortress Press: Philadelphia. 1966