The Motorcycle Diaries

It is an irony that the guerrilla Ernesto â€Å"Che† Guevara, one of the most intriguing figures of Latin America, has come to be immortalized as an icon of popular culture—a pin-up, poster boy of sorts that lends face to the mass-produced â€Å"Che† shirts and pins. This massive appeal, however, needs to be rooted in the context of what prompted him to become a revolutionary, to a time before he took up arms and became a legend. Retracing such route to a decisive era in Guevara’s early life is the book â€Å"The Motorcycle Diaries: A Journey Around South America.† The Motorcycle Diaries: A Journey Around South America is the memoir of twenty-three year-old medical student Ernesto Guevara de la Serna when he embarked upon a journey across South America with his older friend Rodrigo Granado. In search for fun and adventure, theirs is a rather grand route that spans Argentina, Chile, Peru, the Peruvian Amazon, Colombia and Venezuela. The two start out aboard a lumbering 1939 Norton 500 motorcycle they named â€Å"La Poderosa† (The Mighty One) which eventually crashes on the way and forces them to travel on foot. Chronological entries in The Motorcycle Diaries detail Ernesto’s narrative of the eight-month journey, in which they initially wanted to seek bourgeois pleasures like getting drunk and getting laid. Early on, they pose as Argentinian leprosy doctors in order to gain accommodations and hospitable treatment from local folks.   Further on the road, Ernesto and Alberto share a series of youthful misadventures, at times committing scams to get themselves by. In an event, Ernesto tries to work as a fireman but sleeps out on the sounding fire alarm so that the building on fire burns down. Even if the diaries present the characters’ bawdy behavior, it more importantly accounts for a great discovery that only such journey can offer them. As they themselves experience poverty and come face-to-face with indigent townsfolk, nameless people whose living conditions sharply contrast the lavish lifestyle they were born into, their view of the world changes. Incidents in the diaries concretely speak of these encounters with social injustice. When Ernesto sees a tuberculosis-stricken woman in her death bed, he realizes how dismal the public health system is. When he tours a copper mine (which has taken lives of miners), he discovers how laborers are famished and unfairly treated. Throughout the trip, not only does Ernesto stumble upon the endemic poverty and subjugation of the peoples across South America. He is also able to make his stand regarding a â€Å"unified Latin America.† A passage in the The Motorcycle Diaries reads Although we are too insignificant to be a spokesman for such a noble cause, we believe, and this journey has only served to confirm this belief, that the division of America into unstable and illusory nations is a complete fiction. We are one single mestizo race with remarkable ethnographical similarities, from Mexico down to the Magellan straits. And so, in an attempt to break free from an all narrow-minded provincialism, I propose a toast to Peru and United America. From various South American sights running parallel to each other, Ernesto sees his ideal of Pan-American unification which he would later brace politically. He maintains that since all of Latin America share a common experience and long history of oppression, hence should they have an integrated movement towards their liberation. (Later in his life, Ernesto demonstrated how he lived up to this ideal, touring across the continent to unite different guerrilla units and revolutionary forces in different countries.) What was originally meant to be a journey for fun and adventure turned out to be the provocation necessary to make a â€Å"revolutionary.†   Immersion and encounters with workers being laid-off and fighting for jobs, starving farmers, and other vestiges of feudal rule on agricultural communities make only a few threads weaving the larger story of oppression that proved strong enough to catapult individuals like Ernesto Guevara to the fray. These experiences caused such indignation in Ernesto, sending him to become the revolutionary who changed the history of South America. Both Alberto (who came back to Argentina to pursue medicine and dedicate his practice for the poor) and Ernesto show that the things they saw from their journey are hard truths—realities often obscured to the upper economic classes but inescapable realities nevertheless, needing to be dealt with actions more forceful than charity. The characters of The Motorcycle Diaries are a testament that revolutionaries are made, not born. The ‘life-changing’ theme that prevails in The Motorcycle Diaries is conveyed by other allegories pertaining to the characters’ awakening. For instance, the river separating the leper colony to the medical staff’s island symbolizes the gap between the powerful and the oppressed. Ernesto’s act of dissolving this symbolic divide is a portent to the way he would later take in his life. Ernesto’s Diaries is written with such vividness and animation, and is punctuated with a range of ordinary human emotions, from mischief and vulgarity to a sense of righteousness and justice. He states even his most roguish actions in a matter-of-fact tone that you would think of â€Å"shooting a puma in the dark of the night† (which turns out to be a neighbor’s dog) as if it is the most natural thing to do.   Even if Ernesto writes The Motorcycle Diaries from his own viewpoint, it does not render him heroically ‘larger-than-life.’ In 2004, a film bearing the same title was made based on the book. There are minor deviations from the book to account for, particularly the omission of several interesting incidents (like shooting of the â€Å"puma† and sneaking inside a shipment of melons, etc.). The film also romanticizes the love angle between Ernesto and his fiancà ©e, which, in the diaries, does not appear to be such a highlight.   Despite these, however, the film is still quite able to introduce the essence of the written memoirs to those who have not read them yet. The Motorcycle Diaries: A Journey Around South America has written down how witnessing concrete forms of social injustice could change a person’s worldview and awaken him from his ignorance and unconscious indifference. At least for the man who later became the revolutionary Che Guevara, the journey even served to fuel his future actions in defiance of the prevailing system he found oppressive. The catchphrase â€Å"Before he changed the world, the world changed him† (promoting the film version of The Motorcycle Diaries) speaks truthfully of the bereted man we see ubiquitously as a pop icon. In turn, the book speaks of demystifying the face behind the shirt and the poster and understanding, from his beginnings, the persona who the powers-that-be, for so long, have come to vilify. Guevara, Che, The Motorcycle Diaries: A Journey Around South America. October 1996. New York: Verso.   

Oral Herpes Essay Example | Topics and Well Written Essays - 1000 words

Oral Herpes - Essay Example Bridges and Shuman noted that these viruses show up anywhere in the body and can spread even if these sores are not visible. Other conditions, such as general illness, fatigue, physical or emotional stress, immunosuppression, trauma or menstruation bring about the outbreak of HSV-1. Â   Signs and Symptoms of the Disease Herpes simplex virus symptoms appear typically as single or multiple blisters that break and leave tender sores around the mouth or affected area (Bridges). The incubation period for the herpes simplex virus 1 averages from 2 to 12 days and its signs and symptoms lasts from two to three weeks with the following manifestations of fever, tiredness, muscle pain and irritability. At the site of infection, pain, burning, tingling and itching appears prior to the emergence and eruption of sores, bumps or blisters (Bridges). According to Davis, the sequence of eruption of clusters of blisters occurs and eventually breaks down rapidly. These blisters appear as tiny, shallow and gray ulcers on top of a red base; they are crusted or scabbed, dry and yellowish. Davis added that at the onset of appearance of the oral sores at the lips, gums, throat, front of the tongue, inside the cheek and roof of the mouth an intense pain is felt that makes eating and drinking difficult for the patient. In som e cases these sores extend down to the chin and neck area or are swollen mildly and may sometimes bleed in the gums. On the other hand, they are also felt as swollen and painful lymph nodes of the neck. Painful throat with

Are humans superior to animals on the basis of our sophisticated used Essay

Are humans superior to animals on the basis of our sophisticated used of language - Essay Example In other words, while humans use language for various purposes, animals use language for very few purposes. Some animals that are capable of using a language are elephants, fishes, frogs, and monkeys, and bees. Some of these animals produce sounds to communicate. While some communicate using infrasound, some produce ultrasound, and such communication goes beyond human recognition. Otherwise, these animals depend on sign language. However, a look into scholarly works proves that humans have far more superior use of language. To illustrate, according to Gardner, humans use language for four essential purposes as described in his work ‘Frames of mind: the theory of multiple intelligences’. The very first use of language, according to Gardner is to induce an action in other people (17). For example, parents use language to tell their children to go and study; an employer sends a memo to his subordinate to assign a particular duty. In both the cases, the language is used to induce an action. However, if this is the sole purpose of using a language, animals too are capable of effectively using a language. To illustrate, according a study by Savage-Rumbaugh, Rumbaugh and Boysen, a bonobo chimpanzee named Kazi was able to learn as many as 20 words and constructed some sentences (59). That means, primates are capable of learning words and constructing sentences. Thus, they can induce action in others. However, people like Noam Chomsky do not recognize this as effective use of language. According to Chomsky, humans are capable of flying up to 30 feet as they do in Olympics; but, this does not mean that humans are capable of flying as birds are (12). In simple words, to say humans are capable of flight, they should fly for a considerable period of time, a considerable distance, and that too, in various angles and directions. The same is true in the case of language too. Though the

Educational Action Research Annotated Bibliography

Educational Action Research - Annotated Bibliography Example In this attempt, the author employs expositions of ethnography and action research so as to decrease the effect of epistemological cleavage between these two different approaches. Subsequently, the research is more relevant as it involves author’s experience relating to participation in three reception classes. After practically developing this method and its efficacy with the design and approach of new methodological approach in the field of educational research, the authors concludes that the participation in early years education by using the method of participation can be used as a new methodological approach in this field.Dick, B. (2004). Action research literature: Themes and trends. Action Research, 2(4), 425-444. The author has reviewed various action research related books and has developed perspective on the theme and direction of these books. Among finding various themes, the author has found material related to action science, inquiry, system-related approaches and the important aspect of action learning as well in which role and involvement of education, community, health, and organizational developments and subsequent practical applications have been detailed as well. a number of developing themes and trends have been identified including the increase and expansion of action research along with constructive inquiry, participation, involvement of community are those certain factors that have gained currency within the growing context and perspective of action research.

Computer Electronics Warehouse Essay Example | Topics and Well Written Essays - 1000 words

Computer Electronics Warehouse - Essay Example o address how a computer warehouse can be kept operational for computer/laptop along with their accessories through delineating the advantages and the disadvantages of warehouse automation. Moreover, the strategies to be used for optimal utilization of surface area and importance of suppliers in warehousing management would also be determined. Evolution of My Warehouse. My warehouse mission statement is to be consistent in superior delivery through proper management of warehouse and emerging as the United States’ (US) leading retailer of computer/laptop and accessories with a vision of becoming the customers’ first choice through providing a wider range of quality products at best price with superior advice. Being the employers’ prior choice in industry would also be a key mission of the warehouse. The warehouse deals in the products including computer, laptops and accessories which are commonly usable products in office, household along with commercial purposes. Correspondingly, the proper route for distribution of these products will be using land, sea, air and through online which can help in smooth and easy processing. Location of warehouse should be in heavy industrialised area as such equipment requires proper knowledge with proper handing. Besides, the employees should have ample knowledge of w ork and have high experience of working in handling sensitive materials as any mislead in the process of storing could create massive loss to the warehouse operations. Employees should further be sub-divided into various departments with proper warehouse assistants who should be experienced enough in monitoring goods safely and maintaining efficiency with proper records. For a particular section of employees employed in moving various products within the warehouse, any previous experience might not be critical as full training program would be gradually provided to enhance their knowledge about their job role. However, knowledge about the warehouse environment

What's in a Name Essay Example | Topics and Well Written Essays - 250 words

What's in a Name - Essay Example Such a move is described as customer driven since it puts the interests of the customer at the fore front. According to the articles history, most celebrities have found it difficult to find a suitable name for their children. This has made them to adopt funny names that may have an impact in the child’s life. By capitalizing on this situation, Maryanna expects to serve new parents who are unable to come up with good names. In overall, parents and new born are her target market. Maryanna would receive a lot of competition from companies that manufacture baby care products. It is evident that such companies have their own name experts who are charged with the responsibility of naming baby products. Baby products are always required to be in sync with catchy names. Such names may form clues to parents on how to name their children (Osborn, 2009, p.245). By being able to name children on their own, the parents won’t need those services of Maryanna thereby threatening her business. There are other companies that specialize in naming celebrity children. Such companies pose a great challenge to Maryanna since they are engaged in the same line of business. Such situations may lead to one of them diversifying into other fields thereby incurring unwanted costs (Osborn, 2009,

Jesus and Mary Essay Example for Free

Jesus and Mary Essay During the last forty years, there has been an increased desire between Catholics and other Christians to discuss the theological positions that have separated us. The Catholic Church’s teachings on Mary have been a crucial element in the discussions that have taken place. There are many hopeful signs of mutual understanding, including a new appreciation for the Scriptural and Patristic presentations of Mary, as well as the writings, homilies and hymns of the Reformers on Mary. There is a better understanding of what the Catholic Church actually teaches about Mary as well as a better appreciation by Catholics of the theological questions that are raised by other Christians regarding Mary. In this environment, scholars from different traditions have reflected upon Mary’s role as a collaborator of God in salvation history as well as her role in the Communion of Saints. One very significant effort has been that of four Lutheran, four non-Lutheran Protestants and four Catholic Biblical Scholars, which produced the book, Mary in the New Testament, (New York: Paulist, 1978). Other noteworthy ecumenical works on Mary have been: Mary for All Christians by the Anglican theologian, John Macquarrie (1990); Mary through the Centuries, lectures of the noted scholar Jaroslav Pelikan, at Yale University (1996); Mary is for Everyone, papers given at four International Congresses of the Ecumenical Society of the Blessed Virgin Mary (1997); and Blessed One, Protestant Perspectives on Mary, edited by Beverly Roberts Gaventa and Cynthia L. Rigby. In reexamining the writings of the original Reformers, scholars have uncovered more sympathy among the Reformers regarding Mary than succeeding generations may have had, as the divisions hardened between what was Catholic and what was Protestant. Catholics and Protestants might be surprised to learn of Martin Luther’s reverence for Mary, as can be seen in his Commentary on the Magnificat, written in 1521. Between 1983 and 1990, Catholics and Lutheran theologians met to discuss the issues related to intercession, the saints and Mary. The summary of these discussions was published inThe One Mediator, the Saints, and Mary: Lutherans and Catholics in Dialogue VII (1992); Since 1937, Protestant pastors and Catholic priests from France and Switzerland have conducted an ongoing dialogue on ecumenical issues. Initially, they first met at the Cistercian abbey of Notre Dame des Dombes, twenty miles north of Lyons, from which came the name of the group. Presently the group consists of twenty Lutheran or Reformed pastors and twenty Catholic priests. They are a private association, which meets yearly. Over the years, they have issued a number of documents on various theological issues. Between 1991 and 1997, they reflected on Mary’s role in salvation. The English edition of their reflections, Mary in the Plan of God and in the Communion of Saints, was printed in 2002. On February 2, 2004, a document was signed by the members of the Anglican-Roman Catholic International Commission (ARCIC), entitled Mary: Grace and Hope in Christ as a statement of the commission which was then submitted to the Pontifical Commission for Promoting Christian Unity and to the Archbishop of Canterbury and the Anglican Consultative Council for further study and evaluation. The document was issued on May 12, 2005, to be used for further study by the churches. It is available on the Vatican website (www.vatican.va) through the Pontifical Council for promoting Christian Unity. While much progress has been made, the efforts at dialogue need to continue. Pope John Paul II, in his Encyclical, Ut Unum Sint, has included the Church’s beliefs about Mary among the five areas where fuller study is needed before there can be consensus in faith.[1] Two of the other areas, which the Pope identifies as principle issues, also relate to Marian dogma: the relationship between Scripture and tradition as well as the role of the Magisterium in teaching and safeguarding the faith.[2] We may ask what we intend to achieve by ecumenism. Is it negotiation by which each group agrees to give up something for the good of accommodating each other? Although some people may assume that this might be the process of ecumenism, the better approach is to strive to seek God’s truth together, wanting to have â€Å"the mind of Christ.† Christian unity will come through humbly seeking the unity that already is in God.[3] Christians who accept the truths of the Trinity and Incarnation must recognize that the Eternal Word was united with human nature in Mary. Mary was the location of the union of the divine and human in the one Person, Jesus. Underlying theological issues related to Marian beliefs: The concerns of non-Catholic Christians about Mary are not related simply to the person of Mary in herself but are related to other fundamental theological truths that served as the basis for the break at the time of the Reformation. Just as there were differences among the reformers there also are differences in the theologies of the various Protestant denominations. There are several key theological concerns which enter into the discussion of Mary. Luther’s approach to the â€Å"Justification† of Mary: Luther views Mary from the perspective of his theological principles by which the human person can never be said to possess any virtuous quality other than faith in the saving power of Jesus. Luther’s teachings on Mary are part of his understanding of the role of the saints in general for him, in which the saints and Mary are examples of what God can do with weak humanity. Luther explains his understanding of Mary within his theology of justification, emphasizing grace: â€Å"Mary also freely ascribes all to Gods grace, not to her merit. For though she was without sin, yet that grace was far too great for her to deserve it in any way. How could a creature deserve to become the Mother of God?†[4] It is noteworthy that Luther speaks of her as being â€Å"without sin.† Luther rejects the notion of merit since he emphasizes that our justification is completely the work of grace. He criticizes Catholic veneration of her as exalting her and so lowering the power of grace. He stresses that Mary does not want us to make an idol of her, stressing her merit, or looking for good things from her but to honor God and have confidence in His grace. [5] The Lutherans in the Lutheran-Catholic Dialogue questioned the practice of attributing virtues other than faith to holy persons based on their conviction that faith alone justifies and that Christ alone makes a person holy: â€Å"In Luthers exposition of the Magnificat, he exalts Mary because she faces her situation by faith alone. An attempt to use Mary or another Christian to extol any other virtue than faith raises the question of undermining living only by faith in Christ.†[6] Luther wrote: â€Å"I say Mary does not desire to be an idol; she does nothing, God does all.†[7] Luthers caution that our attention on Mary should not end with her but be directed to having more confidence in Gods grace may also be understood in a Catholic position. However, Catholics also ascribe all good to God, yet there is a difference in that we believe that God’s grace really changes us and enables to be cooperators with Him in doing good, always relying on His grace. The Catholic position on the way that grace works in our lives was brought out by the Council of Trent: â€Å"Justification consists not only in the forgiveness of sins but also in the sanctification and renewal of the inward being by a willing acceptance of the grace and gifts.† [8] The Council states that while God’s grace initiates and supports any good action, the person can either accept or refuse grace. [9] In 1998, Lutheran and Catholic leaders signed a Joint Declaration on the Doctrine of Justification seeking a greater convergence on the issues of justification. In the Lutheran tradition, God’s initiative is emphasized in justifying us while our response is that of our human freedom moved by grace.[10] If  the acceptance of justification is the first phase, a second phase follows, which is the carrying out of salvation.[11] Luther’s reflection on Mary’s purification in the temple is used by the Dombes Group to locate Mary’s good actions within the experience of being already ‘justified.’ Luther wrote: She was purified†¦although she was not bound by that law and did not need to be purified†¦. She was not justified by this work, but being righteous she did it freely and willingly. So also our works should be done, not that we may be justified by them, since, being justified beforehand by faith, we ought to so all things freely and joyfully for the sake of others.†[12] The Dombes Group seems willing to recognize Mary’s ‘cooperation,’ if it is seen within the perspective of justification by faith. It was because Mary had been justified by grace alone and in faith, that she could be associated with God’s work in Christ. Her ‘cooperation’ was unique in regard to the nature of what she did, for she was the mother of Jesus and raised him. She cooperated in the unique and universal event of salvation. But from the point of view of structure of her status, her ‘cooperation’ was not different from that of every person justified by grace. It was entirely the fruit of the grace of God.[13] As Catholics, we would emphasize both the grace of God in a good action as well as human freedom acting as it is aided by grace. Our cooperation is never separate from God’s help. Issue of human cooperation with God: Karl Barth, from the Reformed or Calvinist perspective, identifies the Catholic teachings on Mary as the prime example of Catholic principle on which â€Å"all their important positions are to be regarded and by which they stand and fall.† Reformed theology emphasizes the principle, sola gratia. According to  Barth, the Catholic teaching on Mary exalts human cooperation: In the doctrine and worship of Mary there is disclosed the one heresy of the Roman Catholic Church which explains all the rest. The mother of God of Roman Catholic Marian dogma is quite simply the principle, type, and essence of the human creature co-operating servantlike (ministerialiter) in its own redemption on the basis of prevenient grace, and to that extent the principle, type and essence of the Church. [14] Barth has accurately noted the relationship Catholics affirm in comparing Mary and the Church, since both the Church and Mary demonstrate creaturely co-operation with grace. He criticizes these Catholic positions on â€Å"creaturely co-operation† which is also related to the role of the church in cooperating with God: Not only does it need Christ, but in all seriousness Christ also needs it. As Mary inevitably co-operates in mans redemption as an intercessory power so does the Church in consummating the sacraments. the Church of the man who co-operates with grace on the basis of grace.[15] In fact, Barth has very accurately identified a fundamental Catholic principle that we cooperate with God. Barth objects to the notion not only of cooperation in good works but also of merit. Actually, the Catholic position is nuanced, taking human cooperation seriously enough to consider that our works are meritorious. Nevertheless, human cooperation has to be seen within the context of the Church’s teachings on the importance of grace in every good work, as Thomas Aquinas explains: â€Å"Man obtains from God as a reward of his operation, what God gave him the power of operation for†[16] John Macquarrie, an Anglican theologian, questions Barths objections by noting that even though ultimately salvation is the work of God, the human person is not a puppet or clay to be molded. As Macquarrie points out, the Marian teaching on the Immaculate Conception, is a clear illustration of salvation as a work of God’s grace since the one being conceived can only receive. Macquarrie points out that during her life Mary had the freedom to respond or not respond to God’s grace: Now it is the human consent and co-operation with God in the work of salvation that come to expression in the career of Mary. Not for a moment can one deny (or would one want to deny) that salvation is from God and is a work of grace, but God does not force His gifts upon us and we can become His covenant partners only if we give our glad and willing assent. [17] As Catholics, we believe, that a woman was preserved from sin by grace, and responded by faith and obedience aided by grace in co-operating in the birth and upbringing of the Son of God. She was made holy by grace but she also freely responded to that grace. As the analogy of Eve/Mary illustrates, Mary’s cooperation was not passive but active. The Dombes Group identified ‘human co-operation’ as an important theological issue. They saw Mary’s cooperation within her relation with the Three Persons of the Trinity: Mary’s ‘cooperation’ is the fruit of an initiative of the Father who looks upon the lowliness of his servant’ (Luke 1:48). It also the fruit of the ‘kenosis’ of the Son who ‘emptied himself†¦and humbled himself’ (Phil 2:7-8). Finally, it is the fruit of the action of the Spirit, who disposes Mary’s heart to be obedient. That is what happened at the moment of her fiat. Mary’s humility is the fruit of the Son’s humility.[18] Intercession: Luther recognizes intercession made to Mary: We ought to call upon her, that for her sake God may grant and do what we request. Thus also all other saints are to be invoked, so that the work may be every way Gods alone.[19] In fact, Luther begins the same homily, asking God to grant him a right understanding: â€Å"†¦through the intercession and for the sake of His dear Mother Mary!†[20] Nevertheless, Luther asserts that we cannot rely on the intercession of another person, â€Å"base your salvation on no other works than those God works in you alone, as you see the Virgin Mary do here. To let the intercessions of others assist you in this is right and proper; we ought all to pray and work for one another. But no one should depend on the works of others, without the works of God in himself.†[21] The Lutheran theologians who took part in the Lutheran-Catholic Dialogue expressed their concern regarding the invocations of the saints and of Mary, which they see as a challenge to the sole mediatorship of Christ, through whom God pours out grace in the Holy Spirit and the â€Å"justifying faith† of the believer.[22] The Lutheran members could accept the saints as examples of Christian life and faith. The Lutherans believe that angels and saints pray for us within the context of Jesus as the one mediator. [23] The Catholic participants in the Lutheran-Catholic Dialogue asserted that the mediation of Mary does not mean that Mary is a source of grace in herself but rather her merciful love is an â€Å"expression and reflection of the mercy of Christ himself.† [24] The Catholic members addressed the question of intercession by saying that Jesus â€Å"is never alone† but is always in the company of His friends, living and dead. Saints illustrate how God’s grace can work in us, they are patterns of holiness and they pray for us. In the Catholic view, we are bonded with millions of other believers throughout the world and throughout time. Those who have preceded us in faith are still connected with us.[25] Catholics see the practice of invoking the saints as an extension of the New Testament practice of intercession (Rom 15:30-32; 2 Cor 1:11; Eph 4:19; Col 4:3) and of the prayer of the righteous (Jas 5:16). Those in heaven have a heightened charity towards those on earth. Marys intercession has exception power because of her divine motherhood. It was recognized that â€Å"prayer† was being used in a broad sense when  directed to Mary and the saints. Protestants had no difficulty with â€Å"praise’ directed to God for the works God has done in Mary. This could even be seen as being done with Mary. For Catholics, intercession was seen as a form of communion. Catholics recognized there have been excesses in Marian piety, which have not been curbed by the Church’s leaders. Nevertheless, the most frequent invocation is to ask Mary to â€Å"pray for us, † in a similar way as the saints are asked to pray for us.[26] Catholics and Protestants agreed that Mary should be honored and God should be praised for the graces given to her. She should be imitated and we should unite ourselves in praising the Father through her. The Protestants were reluctant to invoke her whereas Catholics entrust themselves to her prayers.[27] The Anglican-Catholic Dialogue acknowledged that the English Reformers rejected the notion of the invocation of saints yet the Council of Trent reaffirmed it, emphasizing as it did so that such requests were made to God, â€Å"through his Son our Lord Jesus Christ, who is our sole redeemer and savior† (DS 1821).[28] The Anglican-Catholic document recognized that all ministries in the church, especially those of word and sacrament, mediate the grace of God through human beings. These ministries serve the mediation of Christ and have their power in it. Asking prayers of our brothers and sisters does not diminish the mediatorship of Christ but shows its power through the Spirit.[29] In the experience of communion of prayer, we are aware of the support of those living and dead. With this understanding, it seems that asking saints for prayers is not to be seen as â€Å"unscriptural,† although not directly taught by the scriptures as a required element. Our prayers are not addressed to the saints, but they are asked to pray for us, though this should not be done in a manner that blurs the Trinitarian economy of grace.[30] The authors of the Anglican-Catholic document state: â€Å"Affirming  together unambiguously Christ’s unique mediation, which bears fruit in the life of the Church, we do not consider the practice of asking Mary and the saints to pray for us as communion dividing.†[31]