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Principles of sustainable development Essay
The concept of sustainable development
The concept of sustainable development
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In her essay, Sister Water, Margaret Ferris explains what she defines as ‘blue theology’, an intricate belief that the people of this earth and water are both connected spiritually, and physically. She begins by defining blue theology as “a theology of water conservation that teaches that all water is...sacred and precious.”(p. 24) Her theme of water being essential to us as not only religious beings, but humans in general will go on to be repeated throughout the essay. By detailing her thoughts on water’s importance, followed by an account of rapid urbanization causing the decline of safe water in many enviornments, Ferris emphasizes to her readers how water- something she has continously refered to as charished and spiritual- is being abused …show more content…
Many religions teach that as a member of this earth that one God or another has created, we have a moral duty to both protect and respect all of it’s creations. Ferris had earlier pointed out that “Water is a part of most religious systems” (p. 27), and now goes on to convey 4 religions in which water plays an essential role in religious beliefs, these beliefs dating back to ancient times now play a role more important than before when facing modern day urbanization and indifference. Alongside this, Ferris suggests that women and nature are being oppressed and can therefore find solace in one another. Women, along with many other marginalized societies, suffer so similarly to water. Working to destroy the opression forced upon both women and nature, the libertarian movement works to console societies in which groups of people (especially the poor) are unable to voice their concerns. These enviornments are usually where water is both needed, and abused the most. Convientally Ferrris details these connections between poverty, religion, and justice among our society in what are considered blue theology’s core …show more content…
These beliefs can be outlined to explain mankind’s relationship to the world, and the importance of tolerance in relation to religion and theology. Though she may have explained why water is so important to our society, many wouldn’t consider Ferris’s argument to be strong enough. To counter this, she begins explaining blue theology’s beliefs by portraying our relationship to the world around us. It is through this paragraph that many would be able to relate to the religious sentiment that as children of one earth, regardless of what God may have designed it, we have to consider our relationship more seriously in the future. This includes both a tolerance and respect of the people around us regardless of their religion. The idea is that despite our differences and flaws, we as a community will be able to come together and preserve water in a reverent way. Ferris exmplifies this thought by showcasing two communities who’ve managed to reduce their water consumption at an expinental rate, all in the name of religion and justice for our
Water privatization gives private entities control over water and its systems. Barlow believes ownership over water is a breach of human rights. This article does two things successfully: it raises awareness of an important problem and communicates exactly how the problem will affect the world. Barlow’s argument uses pathos and logos to push her ideals to her audience. However, while her use of appeals stimulates, it fails to finish with a final solution to solve the previously posed problem.
In Miguel A. De La Torre’s Liberation Theology for Armchair Theologians the subject of liberation theology was explored. De La Torre biblically expressed Liberation theology by using the main point of the poor being followers of God and God himself is the leader of the poor, who will not let them down. Besides De La Torre, using the underrepresented society as an example of how Liberation Theology works, he uses a world view which taps into different theologies such as Black Theology, U.S. Feminist Theologies, Hispanic Theologies and many more. Although De La Torre lists different theologies from different groups they all tie in together melting into the pot of Liberation Theology.
“How can you buy or sell the sky-the warmth of the land? The idea is strange to us. Yet we do not own the freshness of air or the sparkle of the water. How can you buy them from us? We will decide in our time” (Chief Seattle: 1855). In the Documentary “Flow – for the love of water” it visualizes the global crisis we face on Mother’s Earth as it pertains to the diminishing of fresh water. The Documentary portrays along with the help of experts that this global crises is affecting each and every one of us in today’s society including animals. The film shows us that water is constantly being wasted, polluted, and privatized by big co operations. Prime examples of these greedy companies were mentioned in the film such as Nestle, Thames, Suez, Vivendi, Coca Cola and Pepsi.
Winter, Gibson. Address. "Religious Social Ethics in a Postmodern World." Temple University, Philadelphia, 22 March 1995.
Carl Henry, in his “The Uneasy Conscious of Modern Fundamentalism”, describes the evangelical’s lack of social and cultural engagement in the world as an embarrassing divorce. He laments that the evangelicals has failed to challenge the injustices of the totalitarianisms, the secularisms of modern education, the evils of racial hatred, the wrongs of current labor-management relations, and the inadequate bases of international dealings, they have ceased to challenge Caesar and Rome, as though in futile resignation and submission to the triumphant Renaissance mood. 1 As a result, the Gospel message stands divorced from a passion to right the world. This divorce between the Gospel message and the passion to right the world is related to the fact that modern Fundamentalism does not explicitly articulate the social implications of its message for the non-Christian world. While identifying himself within the premillennialism camp, Carl admits that premillennial thinking regarding the kingdom of God, which holds no hope for changing within society, has induced a pervasive mood of “prophetic despair,” whereas Protestant liberalism is at least concerned to address the problems attending social evil.2 This negligence or abandonment of Christian social imperative has made Fundamentalists to be more world-resisting than world-changing; consequently, out of this mindset it is impossible for any contemporary version of Augustine’s City of God to emerge.3 But this doesn’t have to be the end of the story,
The framework question, “What do we owe to each other?”, addresses complex issues of human existence. No matter the response, the answer is subjective, related to one’s own personal experiences and their understanding of morality and inequality. Yet, an individual’s answer can be further influenced by academic study and helping others in need. Philosophy, theology, and service influence the understanding of the question, “What do we owe to each other?” by allowing one to explore problems of human morality, experience human connection through theology, and feel sympathy for others.
Utopia achieves great universality by evincing great understanding and sympathy with all men (Surtz, vii). It presents the hope for far better things, sustained by the view that man may shape and mold himself in any chosen form, (viii) thus creating the best earthly state possible. Redfield’s text focuses on nine insights to a spiritual transformation. When all nine insights are understood, an exciting new image of human life, and a positive vision of how we can save this planet, it’s creatures and it’s beauty will be attained (Redfield). According to Redfield, upon reaching the new millennium, human culture will shift as we move toward a completely spiritual culture on earth. In order to understand where we are today, we must take ourselves back to the year 1000 and move through the millennium as we lived through it. Imagine yourself being alive in the year 1000, the Middle Ages. The first thing you must understand is that the reality of this time is being defined by the powerful churchmen of the Christian church (22). Because of their position, these men hold great influence over t...
Hollenbach, D. (2002). The common good and Christian ethics. Cambridge, England: Cambridge University Press. Retrieved from
Hillar, Marian, and H. Richard. Leuchtag. "Liberation Theology: Religious Response to Social Problems." Humanism and Social Issues: Anthology of Essays. Houston: Humanists Involved in Greater Houston, 1993. 35-52. Print.
"Water Pollution." Current Issues: Macmillan Social Science Library. Detroit: Gale, 2010. Opposing Viewpoints in Context. Web. 5 May 2014.
Although a theology professor does different work than a climate change researcher, the two must find cohesion, which is promoting human flourishing. Furthering this shared value, Therese Lysault continues in her chapter with, “The intellectual life should seek to promote human flourishing by responding to the complex needs, ends and purpose of human life,” (184). Catholic Intellectuals must promote this human flourishing by finding their vocations. According to Theologian Frederick Buechner our vocation in life is where our greatest joy meets the world's greatest needs. This relates back to Lysault’s point where we can promote human flourishing by responding to the word’s great needs. When someone’s passion is promoting human dignity by alleviating the world’s social issues, than they have found their vocation. Consequently, Catholic Intellectuals can contribute to accomplishing the truth, by finding their vocation. Once an Intellectual has found their vocation, it doesn’t require major advances in their field to be a part of accomplishing this truth. Lysault states, “In our vocations we are continually called to be present to others,” (184). Simply, we promote human dignity by recognizing all human life and presently helping them. She continues with, “we are called to be vehicles of the in-breaking of the kingdom, agent of God’s grace in the world,” (185). Although accomplishing the truth of “loving and serving, of defending and promoting human life” is a complex task for all of humanity, it must originate from humanity building up the Kingdom of God. In order to do this, it must stem from Catholic Intellectuals finding their vocations and presently being “agents” of God’s
middle of paper ... ... 16_rw_membership_r1p_us_se_w #>. Eliasson, Jan, and Susan Blumenthal. “Dying for A Drink of Clean Water.”
Though my theology forms a basis for my disagreement with Kaplan, it is not my sole basis in this paper. My theology shapes and influences my worldview. As a chaplain, this should not be a surprise to anyone. To simply argue a topic such as the environment strictly from a scriptural or theological standpoint would quickly lose a wide au...
Religiosity can clash in societies due to its subjectivity; selectively choosing the things that follow a person’s morals. This includes the idea of being born different to the society’s apparent norm can cause inevitable discrimination. Ultimately, the ones that don’t conform and the unconventional will receive harsh punishments for upholding their beliefs. Different beliefs and customs instill irrational fear in a society who aren’t as well adjusted to some different conditions. This human condition is the line that separates societies from ever completely understanding one
"In an age when man has forgotten his origins and is blind even to his most essential needs for survival, water along with other resources has become the victim of his indifference.”