Confucianism And Taoism Essay Example For Students

Confucianism And Taoism Essay The Chinese people have three main traditions in their history- Confucianism, Taoism, and Buddhism. I am going to be talking about Confucianism and Taoism. Both of these date back to the Sixth Century B.C. The traditional founder of Taoism is Confucius and Laozi. On top of many other things Confucius was a very influential speaker. Throughout time, his teachings, and preaching developed into a religion. He spoke to a wide variety of people. Daoist tend to look back to Laozi as their founder. Over centuries, Taoism was transformed from a small religion, very conservative, into a loosely organized religion. During the Second Century B. C., a ruler named Han had the most part in it. A large number of religious groups rose from this because of the social and political disorder. One of these groups named the Yellow Turbans in eastern China., fought Han in 184 B.C. Han lost authority and power, and his generals became warlords. Then, in Western China, a group known as the Way of the Celestial Masters came into power. From the Second Century B.C., Taoists and others believed it was possible to find an elixir which would make them immortal. An elixir is a sweetened alcoholic medicinal preparation, but back in ancient philosophy it was thought to be for changing base metals into gold, or for prolonging life. Research flourished because of this belief. But the chief ingredient, cinnabar, was found to be poisonous. Many imperial deaths ensued from this. But this was not the only way to achieve immortality back in ancient times. Another belief said that a man would have to acquire 108 women to get granted 10,000 years of life. For more than 2,000 years, Chinese, Japananese, and Korean people have lived in cultures that were greatly influenced by the thoughts of Confucius. Confucius saw himself as an ordinary man doing a good deed for a diverse group of cultures. He taught his fellow human beings moral behavior and good family relationships. He thought that they are the keys to a well-ordered society. People valued his opinions and teachings very much and followed them in every day life. Confucius himself avoided talking about religion, but at the same time recognized the importance of worshipping his ancestors. He believed that he was not guided by religion, but by a higher power called heaven. Confucius lived at a time when China was changing. A lot of the traditions that everyone had lived by were long gone and they had moved on to new things, but not Confucius, he still believed in the traditions of old and still preached them. Most of the traditions had been written down and would later be the center of Confuciuss teachings. Proceeding Confuciuss death his followers preserved his thoughts and ideas for the next three centuries to come. Confucius had some followers that preached his works, too. Among these, were Mencius and Xunzi. They spread Confuciuss ideas while at the same time elaborating on them. Mencius studied Confucians understanding of mortality. He believes that seeds of goodness were in everyone, but at the same time there had to be developed properly. On the other hand, Xunzi believe that everyone was not good and that everyone didnt practice good behavior. He believed that they needed Confucius to guide them with his teachings. Confucianism and Taoism were a very big and important part of the ancient world and there traditions. Bibliography: .

The Jewish Roots of Christian Liturgy Essay Example

The Jewish Roots of Christian Liturgy Essay I Introduction First Christian communities appeared in Jewish Palestine and Diaspora after the death of Jesus of Nazareth, called the Christ, around 30 CE. Not only Jesus himself was a Jew, but also his followers and very first members of the new growing community were mainly Jews. They all shared the Jewish belief, the Sacred Scripture that Christians later started to call the Old Testament (OT), and were not aware of founding a new religion. A closer examination of Jewish worship will let us understand how it influenced the new Christian worship. We will have a closer look at places of worship, liturgical sources and customs which were common at that time. A last task will be to ask whether there are any significant Jewish elements missing in the later Christian Eucharistic liturgy. II Early Christian roots in Judaism A. There were three major places of Jewish worship (Foley: 4-9) – the Temple, the synagogues, and home. The Jerusalem Temple was the religious centre. It served as the only place for sacrifices until its destruction in 70 CE. Synagogues were gathering places for local communities where they prayed, read and studied the Scripture on the Sabbath, feast days, and some weekdays. In the first decades of the first century Jewish Christians continued to attend synagogue services until they gradually separated from them after 80 CE (6). Besides, everyone’s home was the main place of daily blessings and prayers. Meals were celebrated as sacred acts. They were a sign of the covenant that God has made with Israel. We will write a custom essay sample on The Jewish Roots of Christian Liturgy specifically for you for only $16.38 $13.9/page Order now We will write a custom essay sample on The Jewish Roots of Christian Liturgy specifically for you FOR ONLY $16.38 $13.9/page Hire Writer We will write a custom essay sample on The Jewish Roots of Christian Liturgy specifically for you FOR ONLY $16.38 $13.9/page Hire Writer Foley stresses that the home was especially important as familial and social institution for new Christian communities (8). Thus the question is not about the emergence of Christian liturgy out of Jewish sources; it is about the absorbed specific elements of the Jewish worship in the Temple, synagogues and homes into Christian liturgy. B. The main difficulty is the reconstruction of first-century Jewish worship due to the absence of Jewish liturgical sources from the time of Jesus. Apart from the OT, the earliest sources date from the fourth century CE on (Kavanagh: 618). Bradshaw, extensively focusing on this task, comes to the conclusion not to consider the influence of the Temple liturgy, but, besides the influence of Passover feast, to examine these ‘four areas: possible elements of synagogue liturgy; the practice of daily prayer; forms of prayer themselves; and grace at meals’ (Bradshaw: 35). Although we don’t have enough evidence about the Temple cult, its sacrificial element, especially in the context of Passover feast, was put by Christians in a direct connection with the death of Jesus. The Christ himself was believed to be the true Passover lamb, the Lamb of God, who was sacrificed according the God’s salvation plan of the OT (Kavanagh: 620; Wegman: 31; Jn 1, 29. 36; 1Cor 5,7). Thus the Jewish Passover and the OT got a new significance for Christians, and, as Deiss emphasizes, the references to the OT are basic elements of both the Jewish and Christian worship (3). There is another element of Temple cult to be mentioned, the times of Temple sacrifice (morning, evening and midday) influenced the times of synagogue worship and thus the early Christian prayer and the later liturgy of the hours (Kavanagh: 619). C. The next area of influence is the synagogue liturgy in the first century. Bradshaw expresses doubts about the traditional scholarly understanding of a regular Sabbath liturgy, prayers and use of psalms in the synagogues at that time and refers to the latest researches based on archaeological and literary evidence. It seems that 1 synagogues were primarily established for reading and studying the Torah and later also the Prophets (Bradshaw: 36-38). Obviously, Christian Liturgy of the Word, the elements of reading and understanding the Scripture, is rooted in the synagogic practice. Moving on to the practices of daily prayer; Bradshaw argues that compared to the synagogue liturgy there is more evidence. At the times of Jesus the Shema was widely recited individually twice a day (39f). Opinions differ, whether another oldest prayer Tefillah, which consisted of series of prayers, was recited already three times daily. However, later it formed a main part of the synagogue liturgy. It was said loudly only by the leader, while the assembly responded to each prayer with Amen. The prayer seems to be retained in the Christian form of intercessional prayer (Wegman: 22). Undoubtedly, we know from the gospels (Mk 1,35; 6,46; Lk 10,27) that morning and evening prayers were offered, and it could also have influenced the later Christian liturgy of the hours (Wegman: 23). Talking generally about the Jewish prayer and its influence, there is more to say about some prayer forms. The most significant prayer form for Christian worship was berakah (from Hebrew barak, â€Å"to bless†). It could appear in different forms and lengths, from a very short ones like ‘Blessed is the Lord for ever’ to extended forms with remembrance and thanksgiving clauses about the God’s deeds of creation and covenant and with confessional and petitionary elements as well (Bradshaw: 43). For the Christians berakah became trinitarian, where the main God’s deed was seen in Jesus Christ, the Son of God, and the ongoing God’s faithful care in the Holy Spirit. Such trinitarian doxologies are often used at the end of Christian prayers. Also the 2 famous Christian songs of Zechariah (Lk 1,68-79) and of Mary (Lk 1,46-55) are typical berakah prayers (Wegaman: 21f). A similar form of prayer to say praise was hodayah. The difference with berakah is that it is expressed through thanksgiving and it primarily meant acknowledgement and sometimes also confession of sins rather than gratitude (Bradshaw: 43f). There are some references to this pattern in the gospels (e. g. Lk 2,38; Mt 11,25-30; Jn 11,41-42). Further we will see how some of these prayers in connection with the domestic Jewish worship were essential for the Christian liturgy of the Eucharist. D. The third main place of Jewish worship was home, especially during the time of meal. In the OT the communion of meal and feast was understood as a sign of covenant (eg. Gen 26,30). The Sabbath as a day was a special sign of covenant with God (Ex 31, 13-15) and so was the meal. The main meal of the year was the Passover meal, as a memorial day for the Lord’s passover in Egypt and deliverance from slavery (Ex 12). The weekly Sabbath meal on Friday evenings and the yearly Passover meal thus became quite elaborate. Bradshaw reminds that there is unfortunately no detailed evidence about meal-prayers in the first century, but according to the later evidence many assume that every meal started with berakot (plural of berakah) and ended with them. The opening berakot were pronounced over wine and bread, while the berakot at the end of the meal, called Birkat ha-mazon, consisted of a berakah for food, a hodayah for revelation and a tefillah for redemption (Bradshaw: 44f; Kavanagh: 621). For Christians the Last Supper with Jesus, which was a Passover meal, assumed a new meaning (Eucharist) – as a thanksgiving and remembrance of Christ’s sacrifice and of the new covenant with God. We do not know the prayers Jesus used during the meal when he â€Å"gave thanks† or â€Å"blessed† the 3 bread and cup of wine, since the common practice of that time is not preserved in writing and the gospels pay attention just to the new meaning (Mk 14,17-26; Mt 26,26-30; Lk 22,14-20). Despite that, in the very early Christian description of a Eucharist in the Didache are clearly recognizable forms of berakah over the cup and bread and of Birkat ha-mazon (Martimort: 25; Kavanagh: 622f). Also in the earliest Eucharistic Prayer from the Apostolic Tradition of Hippolytus the main body of prayer consists of clauses of remembrance, thanksgiving and petition and is encircled by opening and closing (doxology) berakah. The prayer is intended to be answered with Amen (Martimort: 28f). Not only the Jewish meal, but also the domestic vessels for holding the bread and wine gained a role in the Christian Eucharist (Foley: 19). Deiss also points at the Kiddush, the prayer for the Sabbath before meal, ‘which has provided the Roman Missal with its prayers for the presentation of the bread and wine’ and at the Kaddish, a prayer that shows some similarity to the first part of the Christian Our Father. (Deiss: 4,16f). Thus we can see that the Jewish prayer patterns were passed on and at least partly shaped the Christian prayer. E. Finally, it would be necessary to draw attention to the influence of the Jewish liturgical year. The Christian liturgical year kept the Jewish seven ay week, where the Christian day of resurrection (Sunday) replaced the Sabbath (Saturday). The Easter (Greek Pascha from Aramaic Pasha) replaced the Passover, but Pentecost got new meaning and replaced the Jewish Feast of Weeks (Kavanagh: 618). There is a hypothesis that rabbinic tradition influenced also the computation of Jesus’ and John’s days of conception and birth. According to the tradition it was believed that the birth and death of patriarchs occurs on the same day, either at Passover or Tabernacles. Both feasts in the solar calendar were associated with the Spring and Autumn equinox 4 of the Northern Hemisphere. Jesus’ death was believed to be his conception date and associated with the Spring equinox, but John the Baptist’s conception was associated with the Autumn equinox. Following these calculations, Jesus’ birth was set to the Winter Solstice and John’s birth set to the Summer Solstice (619). III A lost Jewish liturgical element? Without doubts the main Christian liturgical event is the celebration of the Eucharist, the remembrance of Jesus’ Last Supper. The celebration of the Eucharist in it’s form changed throughout the first centuries. In this part of my work I will briefly examine, if there are any important liturgical elements or notions lost. Although we know very few details about the original Last Supper, it is clear that it was a meal. We saw also that the meal, especially the Sabbath meal and Passover meal, one of which was the Last Supper, had a prominent place in Jewish liturgical practices. The earliest mention of the early Christian Eucharist we find in Paul’s letter to Corinthians (1Cor 11,17-33). Paul’s concern is division and disrespectful behaviour in the community during the meal time. Apart from that, the Gospels, especially Luke, show the meal as a place where Jesus acts and teaches. Feeding the multitudes is the only narrative of a miracle which is included in all four Gospels (Mt 14,13-21; Mk 6,31-44; Lk 9, 10-17; Jn 6,5-15). Also after the resurrection of Jesus there are two Gospel narratives where Jesus acts and reveal himself. Luke points to the supper at Emmaus where Jesus is being recognized by blessing and breaking the bread (Lk 24,30f). Similarly, John tells about the breakfast on the beach during which the apostles met the Lord (Jn 21,12f). There is another already mentioned document 5 among the earliest Christian writings, the Didache, which includes the first detailed description of the Eucharistic liturgy. What notions can we find in this document? Dirk Lange in his article ‘The Didache: Liturgy Redefining Life’ examines the dynamics of the used symbols of the text in order to understand the ethical notions of an early Christian community. He points up that the description of the Eucharist mentions neither the passion of Christ nor the later common words of institution over the bread and the wine. There is no mention of ‘the body’ and ‘the blood’ of Christ. Instead, the Didache’s Eucharist says thanks over the wine to Father ‘for the holy vine of David your servant which you have revealed to us through Jesus your servant’ (9,2) and over the bread ‘for the life and knowledge, which you have revealed to us through Jesus your servant’ (9,3). The bread is further used as an image of gathering the ecclesia in God’s kingdom. Lange convincingly argues that all images express communion. The ‘vine of David’ shows the realization of community as ‘true’ Israel which through Jesus is represented in the cup (Lange: 220). The bread is associated with the life, knowledge and gathering. Thus, as Lange puts, Eucharist ‘encompasses life: (.. ) It is Christ’s life, Christ’s way, Christ’s truth, Christ’s knowledge which is being given to the people as life’ (221). Lange draws attention that the first part of Didache, the so called ‘two-ways tractate’, seems describing the right and the wrong way of living. However, in light of the Eucharistic prayer the ‘ethical’ part can not be longer understood as a pattern for individualistic ethics. Rather, it leads into a communitarian way of life and calls ‘to live a sign of that unity which Jesus sought in the meal tradition’ (212). Lange comes 6 to the conclusion that Didache reveals Eucharist primarily as a meal of thanksgiving and as a celebration of discipleship and communion with the Lord (224f). My question is, whether the celebration of the Eucharist has not lost the communitarian dimension with a particular awareness of meeting the Lord in the community during a meal? The Jewish tradition of the communitarian meal liturgy is echoed in the early Christian documents and is set in a direct connection with Jesus in both pre and post-resurrection periods. For example, the Eucharistic liturgy in the current Roman rite still has something to do with formal eating and drinking, but lost any practical notion of a meal. The understanding of meeting the Lord has shifted from sitting at a meal in a community to receiving Christ’s body and blood in a very formal, even individualistic way. The true meal times, however, have lost particular Eucharistic character. I notice here a danger for the local Church not to live and to realize itself fully as a community of Christ’s disciples. That leads to further question if such incomplete community does not partly lose the ethical qualities which were characteristic to the first Christian communities? IV Conclusion In main points, the examination of Jewish worship elements of the first century showed that, firstly, Christian liturgy inherited from Judaism the synagogic use of OT as a revelation of God’s salvational plan and also the ways of its use in terms of reading, studying and referring to it in prayers. Secondly, the Jewish concepts of God’s covenant, sacrifice, Passover and Passover meal, and Sabbath were retained, but acquired a completely new dimension through belief in Jesus, the sacrificed and resurrected Christ. That caused a shift in the perception of the new covenant, Lamb of 7 God, Easter and Eucharist, and Sunday. Thirdly, the Jewish prayer practice and patterns, especially the blessing and thanksgiving at meals, were absorbed in the main Christian liturgical act, the Eucharist. The communitarian element of a real meal, which was very important for the first Christians and was the core part in their way of life as Christ’s disciples, however, lost it’s significance in later Eucharistic liturgy. 8 Bibliography [Bradshaw, P. F. , The Search for the Origins of Christian Worship: sources and methods for the study of early liturgy, 2nd ed. , SPCK, London, 2002] [Deiss, L. , Springtime of the Liturgy: liturgical texts of the first four centuries, The Liturgical Press, Collegeville, Minn, 1979] [Foley, E. From Age to Age: how Christians celebrated the Eucharist, Liturgy Training Publications, Chicago, IL, 1992] [Kavanagh, A. , ‘Jewish Roots of Christian Worship’, in Fink, P. (ed. ), New Dictionary of Sacramental Worship, Gill Macmillan, Dublin, 1990, pp. 617-623. ] [Lange, D. G. , ‘The Didache: liturgy redefining life’, Worship 78 no 3 (2004), pp. 203-225] [Martimort, A. G. (ed. ), The Church at Prayer: an introduction to th e liturgy. Vol. 2, The Eucharist, Geoffrey Chapman, London, 1986] [Wegman, H. A. J. , Christian Worship in East and West: a study guide to liturgical history, Liturgical Press, Collegeville, Minn, 1993] 9

School Prayer Question Essays - Prayer, Spiritual Practice

School Prayer Question Contrary to the claims, students have the Constitutional right to pray in school, either individually or in informal groups so long as the prayer is not organized by the school. But if the students only knew what they were really doing by praying in school. II. First of all they are going against the Bible. As to quote, Matthew 6:5-6: "And when you pray, do not be like the hypocrites, for they love to pray standing in the synagogues and on the street corners. But when you pray, go into your room, close the door and pray..." So as you can see those who pray in places such as the cafeteria, middle of the hall or things of that nature is actually going against the bible. Now I am not saying that a person should not pray in schools, but they should do it just as the Bible says in a personal place. If a student can't find a personal place, and have an undesirable need to pray, they need to not make a big deal out of it. Praying as put in the Bible is a personal experience between that person and God. Not an event to be proclaimed up and down the hallway. III. Another problem there is with praying in schools is the fact that there are some students who don't believe in God. The purpose of a democracy is to have the majority decide but yet always respect the rights of the minority. Some administrators, teachers, parents, and most importantly, kids, just feel uncomfortable when it comes to religion. Several factors could be attributed to this problem, from too many religions and religious theories to religious pressure to lack thereof. But whatever the reason some people feel offended by seeing these students pray. They think that their rights are being infringed upon. Well in example, if a shirt some student is wearing offends a person they tell someone about being offended. Someone else is also offended and so they tell someone. These 2 people influenced by what they have heard tell more people. This chain reaction continues until that kind of shirt is not allowed in schools, in example Marilynn Manson shirts. The minority there is the students wanting to wear the shirts; the majority is the people offended by it. The majority spoke and the minority is told to fallow. But now it is the minority being offended no one cares to do anything about it. IV. The last problem I have are the advocates of school prayer say that without it there is moral decline, blaming the absence of school prayer for everything from low SAT scores to teenage pregnancy. But it just won't work. In fact, legislated school prayer would make things worse. For a school to require students to recite, for example, a Christian prayer would give Christianity a special status, implying that other religions are somehow inferior. One religion would be pitted against another, conflicts would arise, and intolerance would grow. The only palatable compromise in a directed public school prayer would be a watered-down prayer that would be meaningless to the deeply religious and an infringement on those who follow no religion. Some of our senators are trying to pass an amendment in have school prayer required. But the First Amendment begins "Congress shall make no law respecting an establishment of religion or prohibiting the free exercise thereof..." If we were to have this school wide required prayer we would be in essance establishing a religion. And even though what they are trying to pass is a constitutional amendment it goes against on of the main things our forefathers came here for. The First Amendment is one of the finest laws man has ever written. For over two hundred years, it continues to mean exactly what it was originally intended to mean: Religion and other fundamental rights should remain beyond the reach of majorities and governments, and certainly not subjected to the political whims of Congress. Bibliography "FAQ." Prayer in Schools. http://www.atheists.org/schoolhouse/faqs.prayer.html. Downloaded December 16, 1999 "Maryland teen walks out of Graduation over Prayer." Prayer in schools. http://www.freedomforum.org/religion/1999/5/28mdgradprayer.asp Downloaded December 16, 1999 "Smudge Report." Bible verse. http://www.smudgereport.com/longstories/prayer.html Downloaded December 16, 1999 "Bible Belivers should oppose school prayer." School Prayer. http://users.cnmnetwork.com/lotl2k/prayer.html Downloaded December 16, 1999 "The Bible and Public Prayer." Public Prayer. http://www.religioustolerance.org/prayer.htm. Downloaded December 16, 1999

Cost of Cloning essays

Cost of Cloning essays The Cost of Cloning in Brave New World Imagine living in a world where your child grows up to look and act like you. Human cloning can make that a reality. Cloning is the process of creating a genetic duplicate of an individual. February of 1997 marked the birth of Dolly, a sheep cloned by Ian Walnut. 7 years later and scientists seem to be on the edge of a huge breakthrough with human cloning. Since the birth of Dolly we as a society have been forced to ask ourselves whether the cloning of human embryos can be morally justified, which leads us to the discussion about whether human cloning should even be allowed. While some believe the possible improvements that the cloning of human embryos may provide to our quality of life outweigh any sort of moral restraint, others are horrified by the idea. However, no matter the persons view, we can be certain that society, religion, and upbringing play a definite role in your stance on this issue. Debaters against the cloning of human embryos say they are concerned about the medical risks and uncertainty associated with the process. Opponents also argue that cloning will cause emotional harm to our society and claim that our society may suffer from a lack of individuality or purpose in life. Many opponents cite the potential emotional harm cloning may have on children due to parents who may value how well their children can genetically meet their expectations, rather than loving them for just being their children. Activists also argue that cloned humans will lose a sense of their humanity and will eventually be viewed by society as an object rather than a person. The debaters who are for the act claim that cloning human embryos would enable doctors to determine the cause of spontaneous abortions, give oncologists an understanding of the rapid cell growth of cancer, allow the use of stem cells to regenerate nerve tissues, and advance work on aging, genetics, and medicin...

A College Degree Should Not Be This Difficult Essay

A College Degree Should Not Be This Difficult - Essay Example Her family, lacking a tradition of higher education, can't help her seek out a college or encourage her in her quest for help. Her situation is further complicated by a high school that has failed to adequately prepare her for the required entrance exams and college level courses. For thousands of seniors like Shelia, college is a dream that will never be realized. The difficulties of access, expense, and preparation have become more than just obstacles, they have become barriers that have left a college education out of reach. To assure that all students have an equal opportunity for a college degree, the process needs to be made less difficult.The most important tools an incoming college student can possess are attitude and motivation. These are only acquired by years of planning by the family for the student's eventual enrollment. Contacting schools, selecting a proper program, and preparing the student to move away and get an education may not be forthcoming from a family who has never experienced attending college. These students will have difficulty when they are faced with a new environment, new experiences, new cultures, and a lack of adequate expectations. Families that fail to encourage college will produce poorly motivated students that won't be able to develop the attitude necessary to succeed in college.

Generation X Essay Example | Topics and Well Written Essays - 1250 words - 1

Generation X - Essay Example urdles as well as stereotypes, the strong, appealing characteristics from the particular events, issues and people stem individuals born in generation X, making them extraordinary. Generation X is defined as the generation born in the years 1965 to 1980, immediately apparent in this generation after the baby boomers. This generation was named ‘X’ as the letter itself represents an unknown, mystery. This generation is better educated and more ethnically diverse (Rosen 4). In addition, this generation was raised at a period of increasing divorce rates, faltering economy, and two income families. From all generations, this is the only one that was pushed into early adulthood. The aspect of women liberation from traditional roles as only homemakers is broken in this generation. This is evident by several women joining the work force, leaving behind their infants. During this era women broke the traditional characteristic of being dependent to a man to being independent and self sufficient. The con of this move was the commencement of latchkey kids who had no choice, but to take care of themselves whilst their parents worked (Zustiak 32). I am a clear example of such children; both my parents worked, being the first born, I had the responsibility of taking care of my siblings. I can say that I took the role of my parents, and disciplined my siblings when they made a mistake. I lacked the emotional needs from my parents and turned out into an autonomous, self-reliant individual. The situation at home forced me to grow up faster, and also adapt parenting skills. This was a challenge, as I was struggling the balance of being a child, sibling and at the same t ime ‘a parent. This explains why individuals who are in this generation like I, demonstrate the values of resourceful, autonomy and contribution, attributes of the command of authority and structured work hours. I was raised at a time where there was the emergence of personal computers, television, and Atari

Advantages of Living with Parents in College Essay Example for Free

Advantages of Living with Parents in College Essay When we see graduation caps in the sky, accompanied with laughter, applause and cry, it is a signal that we just welcome ourselves to the new world after high school. As we step into a college world as a new and fresh collegian, there are many facets that we have to think and decide, especially accommodation. Some people choose to live in the college dorms – making new friends and having more social activities, some other choose to share a house with couple of housemates, or just simply rent a flat and live independently. But, there are some that just decide to stay in town and live with their family. This last choice has three main advantages that we can consider: expense, support, and facilities. The first basic advantage of living with family, or parents, is expense. Imagine hearing your door knocked in the morning, and facing your landlord who demands your rent paid as the start of the day? Or when you can’t dial any number in the phone because you haven’t paid the telephone bill? And, the worst, when you don’t even have enough money to buy yourself breakfast because your parents haven’t sent you any monthly money? Well, you won’t have that drove of problems when you live with your parents. Expenses like food (especially healthy and delicious food), telephone, electricity, and many other will be covered by your parents, so that you can still save your own personal money. You don’t even have to pay more for movies or other leisure things when you hang out with your family. This first aspect of living with family is very, very efficient and helpful to save money! Another important facet of living with your parents is support. Being with family and living in your own home help you a lot when you have your transition phase from high school or college. It would be easier not to face other transition major adaptations, like being lonely in your own room, feeling aloof from family, meeting new hostile roommate who you are not connected to and start to adjust your own finance. You will have your family right beside you, and you will always feel like home. You will also be discipline and controlled since you still have curfew and ‘parents rules’. You can also keep your old friends around you, and you won’t even have to give up your old routines like playing tennis with your dad every Saturday or working in the grotesque diner down the street. This second advantage can make you feel like you are still the old you and you don’t even have to give up a thing. Last but not least, facilities can also be another advantage of living with your parents. You will still have anything you need for college like computer, electricity, internet, printer, scanner, or even fax machine, and they are all for free! Yet again, no expenses wasted. You also don’t have to wait the jamming docket bus that comes late in the morning, because you have transportation that keeps you punctual – somehow going to college in your mum’s car is okay! There won’t be any piling laundry because they are all taken care of. You can also have your own bathroom with hot water and hairdryer, plus clean towels every night. The point is it will be much easier for you to have your needed facility when you’re at home, especially without spending any cent. Living outside your house, like in the dorms or flats, won’t give you this kind of comfort. These three advantages show us that living with parents might be embarrassing and less challenging, but it can be considered since it saves a lot of money and gives you a lot of comfort and support. It can even be less expensive than sharing a house with other housemates! From not paying much of expenses, living in your old room every night, and having more facilities, doesn’t it sound like fun?