Teleological Issues

Caring for this earth is a duty of our faith and a way to respect God’s creations. Regardless of a person’s background, culture, or religious preferences, we are all called to protect the planet on which we live to preserve the future of the earth. As stewards and stewardesses called by God to share the responsibility for the future of the earth, we must work to protect all of creation for the sake of future

As global warming intensifies, glaciers melt and forests reduced，more and more people begin to be concerned about environment problem. Environment is the fundamental of our existence，so we need protect environment. Paul H. Rubin in his article “Environmentalism as religion” says “But there is another sense in which environmentalism is becoming more and more like a religion: It provides its adherents with an identity”(399). He thinks environmentalism like a religion, and environmentalism and religion have many same characteristic. I agree Rubin’s opinion. Like religion, environmentalism has difference tribe, environmentalist like a missionary, environmentalism and religion both have food taboos and they also

So, I offer this statement in the belief that universal human dignity and a thriving biodiverse planet are not only achievable but also inherent. It is my hope that these words raise awareness and help people live a reflective and intentional life by committing to the processes, already underway, to mitigate the climate change. Unfortunately, debates, conferences, and discussions about the environment have too often been dictated, dominated, and manipulated by the extremes, and the dogmatism of fossil fuel companies, which in turn fuels bigotry. I hope this statement advances and improves the quality and tenor of the dialogue about how to protect the environment in the 21st century. From there, we take action to leave this world better than we found it. But now is the time to take bold and unprecedented! “The fiery trial through which we pass, will light us down, in honor or dishonor, to the latest generation.” Abraham

Climate change in our natural ecosystems are at risk; since human economics and cultures depend on. Caused by human factors such as greenhouse gases, the evidence of climate change is becoming more clearer. These ecosystems, it threatens humans as well. According to Stephen M Gardiner, money and morals block our way to stop global warming. In his essay “A Perfect Moral Storm”, he lists these types of dilemmas, or “storms”that prevent meaningful action against climate change: the global storm, the intergenerational storm, the theoretical storm, and the moral storm. By “theoretical storm”, Gardiner refers to the fact that the ongoing climate change is a result of uncontemplation. On the other hand, Climatologist John R Christy believes that global warming isn’t something that we should worry about and our impact will be minuscule if we try to stop it. Of these dilemmas, the theoretical storm is most critical to Christy’s testimony because the time to fixate global warming is now before the future populations decide it’s too late.

Recently, Pope Francis has modernized the Roman Catholic Church by urging followers to support scientists in preserving our environment. Pope Francis has drawn parallels between “the scientific and Christian communities, who are witnessing the convergence of their distinct approaches to reality in the shared goal of protecting our common home, threatened as it is by ecological collapse and consequent increase of poverty and social exclusion” (Pope Francis). As the contemporary world faces new problems, like climate change, Roman Catholic Christianity has supported the need for science as a means to preserve the Earth and guard humanity.

Christian voice is correcting them or proclaiming the biblical model of man’s relationship to nature which: is unique and superior to the dominant free-market and environmentalist models. . According to Gardner and Stern (1996), in that place are exclusive approaches that have power to be implemented in companionships search to defend the environment. One like approach may take a closer look at holy and regarding duties beliefs and the effects of these beliefs on the environment. The idea to create values and beliefs in environmental issues are important components of having a safer and enjoyable world for its people and the world they live in. Christian and non-Christian, at hand, must see the environment and the shortcoming of business by reason of a proper conversion to an act or purpose of and preservation of the wealth the planet has to support life. Christians as the Bible originate directing the eye to what has to be published by word force in reference to human natures dependence and bounden duty to the nature and its resources. As Christians we should do what ever it takes to make sure this earth glorify God. If we are careless about science and economics — not caring about how they work and what they describe, creation’s economy will suffer (Christians Research Institute).

Christianity did play a role in the ecological crisis because it gave an excusal for the use

In his book the “Laudato Si” Pope Frances explains the modern relationship people have with the earth. He makes a plea to all that will hear; individuals, families, local communities, nations and the international community. He expresses the significance in maintaining the planet in an efficient way so that it is intact for future generations.

Religion and ecology are two concepts that rarely intersect in popular culture. Religious individuals are expressed as devout followers of strict doctrine where ecologists are often seen as free flowing lovers of peace. These polar opposite perceptions impact not only the cultural views of those practicing these beliefs, but they also influence the way each group is seen in the world. One religion that is commonly referenced in our society’s popular culture is Christianity. Due to its anthropocentric teachings, Christianity is often seen not just as the opposite of environmentalism, but also in many ways: the enemy. On the other hand, Christians are also viewed as individuals who contribute heavily to improving our world through many different positive campaigns focused around aiding both people and the world in which we live. So in this mix of many different reputations and ideas, where does Christianity truly stand? Does it help the environment or hurt it? Though the Christian faith has potential causes for ecological damage, its beliefs are largely misunderstood, and there are many more factors to explore in regards to the environmental crisis than one religious doctrine. Christianity is not solely responsible for the ecological crisis.

In Nelson’s article he discussed that environmental religion is what is killing us today. As everyone is using this new era of religion to be the “God of nature”, instead of living in nature(Nelson,2010). Nelson sees Environmentalism as a cultural system but small mentions of it killing us as a society(Nelson,2010). Meaning the world as a society, especially in the United States as being portrayed as greedy, stingy people, or everyone trying to outdo each other. There is always a new issue arising in cultures and societies. In Garreau’s article he states that he agrees on Environmentalism as a religion in and of itself and it is taking shape to become one of the more progressing ones out in the Western World (Garreau,2010, p.66). His thoughts are that Environmentalism is a start to a new religion that may one day pair up or even try and reconceive the Christianity sector, it’s about being saved or sinner not science (Garreau,2010,

My grandmother, the President of Bitterroot Valley Recycling, has been saying that the need for the advancement of humanity and climate change issues are one for years, maybe it’s because of people like my grandmother that I’ve become interested in the Vatican Summit titled “Modern Slavery and Climate Change” and in particular Pope Francis’s words on how “Ecology is Human” (Gallagher p.1). Yes, everyone who believes in climate change issues knows that we humans are part of the problem, but it wasn’t until the July 2015 Vatican sponsored Summit that a religious leader ever took a stand on the more complex side of climate change (Gallagher p.1). Pope Francis claims that “humans are ecology” and therefore the real issues of climate change are aspects closer to home such as our dependency on technology, and how urban areas have a growing population of homeless/jobless citizens (Gallagher p.1). Pope Francis says that all of these issues are a part of climate change happening in the world today and that hopefully by joining together to face climate change, the United Nations, as well as separate countries and communities, will be able to help solve pressing issues in our world today (Gallagher p.1). After the

Joshua, good post. Nowadays, Teleredialogy are using digital operating system, called PACS technology that allowed storage of images in computers and electronically transmit, which facilitates to doctors and radiologists to see those image without physically present in hospital or office (Radiology Administrator’s Compliance & Reimbursement Insider, 2004). The radiology images can view from anywhere if a computer is connected to the PACS network. Thus, HIPAA rules also applied to telerediology protecting patient health care records, including images, and personals information. The extra security precaution has put on places to prevent misuse, unauthorized disclosed, and leakages of patient information, images, and records; radiologists and

Who is responsible for what happens to the natural environment? When disaster affects humanity’s environment, regardless of whether it is at the hand of nature or man, people look to authority figures for answers, or to find someone to place the blame. Unsurprisingly, this concept also holds true for religion. Such was the case for Christianity in Europe during the eighth century. Rudolf, Monk of Fulda’s narrative of St. Leoba, recounts natural and unnatural events which impacted the town, and as the abbess, St. Leoba held responsibility over the followers’ well-being. This connection between humanity and their different surroundings reflects the literary theory ecocriticism. Rudolf, Monk of Fulda’s narrative The Life of St. Leoba conveys the

In recent years, the controversial subject of global warming has been more predominantly brought to our attention. Is the threat of global warming real? Is it man-made or is this just a natural cycle of earth? Does it really affect earth’s inhabitants? Should action be taken against it? If so, what kind and to what extent? It cannot be only a coincidence that the alarmingly rapid climate change coincides perfectly with the increased amount of pollutants that humans release into the environment. The once stable climate has in recent years begun to skyrocket, thus altering the delicate structure of earthly life. This proves to be hazardous to the future of the planet; some people worry that many of the resources the environment provides that

White’s thesis in The Historical Roots of our Ecological Crisis states that in order to confront the expanding environmental crises, humans must begin to analyze and alter their treatment and attitudes towards nature. The slow destruction of the environment derives from the Western scientific and technological advancements made since the Medieval time period. “What people do about their ecology depends on what they think about themselves in relation to things around them” (RON p.7). Technology and science alone will not be able to save humans until we adjust the way of thinking and suppress the old ideas of humans power above nature. Instead, we need to learn how to think of ourselves as being