You are destination management consultants working on a destination, cultural or heritage brand of your choice. You are required to develop a Destination Marketing Strategy Plan for the brand. You should start with planning; think about what destination, cultural or heritage brand you would like to work on. Consider answering the below questions as a start; • Where the brand is now /how is the brand doing currently? • Where would you like the brand to be? • How do you plan to get there? You will need to conduct an external environment analysis followed by a SWOT analysis in order to understand how the brand is currently doing. Depending on where you would like to take the brand, you will need to form vision and mission. Considering these, you need to identify a market and apply segmentation, targeting and positioning.
This paper will address the uniqueness of the preamble, and will additionally investigate how it interfaces with whatever is left of the Gospel of John. The introduction reviews the greater part of the topics that the creator will clarify all through the Gospel. There are 8 recorded subjects; ‘the pre-presence of the word, light of world, light and murkiness, witness or declaration, brilliance, life, world, father and child relationship.' However, with the end goal of this exposition, just three topics will be secured. In particular; the topic of the pre-presence, father and child relationship and greatness. Researchers trusts that the Gospel of John was composed in the vicinity of ’70AD and 90AD’. The creator ‘is recognized as John the child of Zebedee, who was one of Jesus’ twelve witnesses and the cherished one’. However, the initiation is begging to be proven wrong among researchers, some propose that ‘Preface was initially a sonnet from some different religious conventions maybe gnostic’. According to the gospel, it is kept up that the creator was a Palestinian Jew, comfortable with the religion, land and ceremonies of his kin. All through the gospel, the creator recommends that he was an observer to the scenes that he was disentangling. The Gospel of John anyway is a one of a kind book among the four Gospels. The genuine portrayal of Jesus lies at the core of all that is one of a kind in this Gospel. The Gospels are perceived as the Synoptics due to their nearby likenesses to each other. Jesus is uncovered in various routes in these four Gospels. The Gospel of Matthew uncovers Jesus as the ruler of the Jews. Stamp presents Him as the affliction worker. In Luke’s adaptation, Jesus is viewed as a flawless man. Though in Luke’s Gospel, Jesus is humankind while John’s underscores his god. The Fourth Gospel, otherwise called ‘the otherworldly gospel’, starts by quickly showing ‘Christ not as the Son of David, nor the Son of man, however starts with ‘a preamble in which Jesus’ god is straightforwardly declared’. Maurice Casey propounds that ‘the Christology of the fourth Gospel is one of its most wonderful highlights, and one which recognizes it forcefully from the other three Synoptic’. Its genuineness is once in a while flawed among researchers in light of the fact that ‘huge numbers of the real topics and occasions of the initial three Gospels are absent in the fourth Gospel’. While from one perspective it incorporates ‘numerous critical scenes not said by Matthew, Mark and Luke’. It is further contended that ‘if the Synoptics introduce an unmistakable picture of Jesus, at that point John’s depiction can scarcely be accepted’. D.A. Carson recognizes contrasts between the fourth Gospel and the Synoptics. He watches that ‘there are no stories illustrations, no record of the transfiguration, no record of the establishment of the Lord’s dinner, no report of Jesus throwing out an evil spirit and no say of Jesus’ temptations’. The initial eighteen verses from ‘the main part one of the Gospel of John are alluded to ‘as the prologue’. This can be viewed as ‘an old Christian hymn’. The preface has an essential bearing upon an engaged elucidation of whatever is left of the Johannine Gospel. It additionally readies the peruser for what takes after. The Gospel and Prologue work as an inseparable unit, as Richard Bauckham states that ‘the Gospel needs the preamble, the introduction likewise needs the Gospel, either without the other is incomplete’. The connection of the preface to whatever remains of the gospel is flawed among researchers. Their basic contentions are for the most part based ‘on the source examination which centers around recognizing the first autonomous song, Christian and non-Christians’. They have contended that ‘few religious ideas and terms in the preface, for instance, the manifestation of the word, the tent abiding of the in this way, in the diverge from the home in the sanctuary the ideas of, and the interesting scholarly style are barely reflected in whatever is left of the Gospel’. They likewise recommends that preamble ‘it is an astuteness psalm sewed by the writer to the front of the Gospel to make it more satisfactory to Hellenistic perusers and was judged to have little relationship to whatever remains of the gospel’. While those in help of the introduction contends that ‘it was composed as a prologue to the body of the Gospel, much the same as the composition of the Johannine Epistle with comparative representative terms showing up in 1 John 1:1-2 with the rundown of the topics which are partaken in the preface and whatever is left of the gospel’. Topics: heavenliness of the Son The holiness of the Son Jesus is built up in the Prologue and created in whatever is left of the Gospel. The creator starts this Gospel with a wonderful announcement to his gathering of people by say, ‘at the outset was the Word, and the Word was with God and the Word was God’ (1:1). The author is communicating that Word “logos” prior, He was not after or from or made, but rather He was first and foremost. The fourth Evangelist John helps his perusers to remember the Old Testament verse, ‘the start of creation’ (Genesis 1:1) ‘that Jesus is an immortal figure who existed in the past before creation’. The Book of Genesis starts with creation so is the Gospel of John alludes to creation. Similar words are additionally found in section 17, ‘and now, “Father praise me in your quality with the greatness that I had with you before the world existed” (17:5). The idea of ‘Logos’ is said to have a broad foundation in the Greek religious and philosophical perception. The Greeks respected “logos” ‘as the rule of reason or request in the world’. Heraclitus “logos” ‘was comprehended to bind together standard of all things’. It is recommended that ‘the Heraclitus had no understanding of an extraordinary God, yet observed the “logos” as a law or reason that underlies the universe since they trusted that the “logos” was basic to all men, that it was a general law which directed every one of the occasions that occurred inside humankind, and that it had its own free existence’. In Plato composing holds the expressions of Heraclitus ‘that a man couldn’t venture into a similar stream twice’. The Father and Son relationship The Fourth Gospel shows an interesting connection between God the Father and His child Jesus. This remarkable connection between the dad and child can be seen additionally in the Synoptic Gospels. Daniel J. Scholz recommended that, ‘the voice from paradise (Mk 1:11) and the mists at the absolution (Mk 9:7) and the transfiguration talk about Jesus as ‘my adored Son’ Lk 9:35, means the solidarity between the dad and son' John’s Gospel thoroughly builds up the Father and Son relationship. It is said that John’s gospel utilizes the term Father in the mouth of Jesus as the child, ‘120 times more frequently than the various Gospels combined’. The creator records the nearby, cherishing and bound together connection between the Father and the Son. The logos was in eye to eye association with God. Nobody has seen God; the word has been sent by the dad to uncover God the world. The word went up against tissue to uncover the transcendence of God. The one of a kind relationship was depicted by the creator in different ways. For instance, right off the bat, ‘as the dad worked, so is the Son worked’ (5:17-18). Secondly, ‘as the dad raises the dead and gives life, so the child gives life’ (5:21-23,26). ‘The words that the dad gives, the child provides for others’ (7:17-17). ‘The child talks the things He sees the Father doing’ (8:28, 38, 12:49-50). ‘As the dad knows the Son, so the Son knows the dad’ (10:15). If you have seen the Son you have seen the dad’ (14:9). ‘To not respect the Son is to not respect the Father’ (15:18-19, 23). ‘All that has a place with the Father has a place additionally with the Son’ (16:15, 17:10). Jesus’ goodbye supplication for his supporters said ‘I implore that they will all be one, similarly as you and I are one – as you are in me Father and I am in you. Furthermore, may they be in us so the world will trust you sent me’ (Jn 17:21). Johannine sees Jesus’ anticipated enduring and demise (the cross) on how the dad and Son both celebrated. Subject of Glory The subject of transcendence is additionally looked into in the preface and it keeps running all through whatever is left of the gospel. The most evident way the magnificence is uncovered in Jesus’ service is in the signs. As indicated by Maurice Casey, ‘the fourth evangelist utilizes the term signs used to uncovers Christ glory’. The main sign is recorded in section 2:11. Another sign showed up when the evangelist clarified that Jesus was talking about the soul that had yet been given since Jesus was not yet celebrated (7:39). From the revival of Lazarus forward the Johannine comprehension of greatness turns out to be progressively clear. In part 11 indicates ahead the restoration of Jesus as a disclosure of God’s greatness. Jesus reports, ‘that the hour has wanted the child of Man to be celebrated’ (12:3). ‘Father celebrate your name’ (12:28). John 13:31 says now the Son of man has been celebrated and God has celebrated in him echoes Jesus’ supplication “father extol your name” in (12:28). Nonetheless, Herman Ridderbos basic researchers expresses that ‘in Gospel of John Jesus’ brilliance gotten so much pressure, incorporating into the energy story, that the Gospel can barely be said to be free of a sort of Docetism, that will be, that Jesus’ anguish isn’t genuine enduring in John, that the cross isn’t Jesus’ mortification however just his worship, and that in this way his leaving this world comprised only in a triumphal flight to where he was before’. As Colver rundowns that ‘John likewise appears in his gospel that the route to the cross is the best articulation of greatness of God’. Conclusion In conclusion one could state that it is the manner by which the writer presents the heavenliness of Christ in the introduction to his perusers that makes it exceptional and unmistakable than Synoptic Gospels scholars. It could be watched that the Synoptic Gospel authors followed Christ from a human perspective, while John give the record of Christ from his pre-presence that is before creation. John exhibited his work in a way that all the t>