Essay about A Lifelong Calling into the Orthodox Christian...

The Orthodox Christian Church holds true to the teachings of Christ as given by Him to His apostles. The Orthodox Christian Church is universal and Orthodox Christians have a faith and doctrine of Jesus Christ Our Lord as Head of the Church. To date, the Orthodox Church teachings promote the central role of youth and children in the mission of the church. Being an Orthodox Christian is a lifelong calling to whoever is baptized and chrismated in the name of the Father, the Son and the Holy Spirit. Right from child hood, we as Orthodox Children share in the Holy mysteries of the faith. The Holy Liturgies and prayers emphasize the mystical transformation of the child to dress up in Christ and to follow Christ forever. My obligation as a†¦show more content†¦We should wake up, walk, work and sleep again dressed up into prayer, asking God to always be with us and to forgive our sins committed in word, thoughts or deeds knowingly and unknowingly .In this way, we as youth will become the pillar of progressive community life and happiness. We do not need to be rich with lots of money, property, land, clothes, and so on to live an Orthodox life. These come to us automatically if we patiently follow the footsteps of our forefathers and after Jesus Christ himself. No matter what the era or generation, there will always be the pressure of bad spirits and demonic teachings by hypocritical liars who will seek to divert us from our Orthodox faith for many reasons be it greed, jealousy, and many other sinful actions they want to send our way. We should aim at becoming truly Orthodox in daily life styles. Never going to excess or taking to the temptations of the flesh. We can become intimidated by these pressures of society and succumb to peer pressure. But we must remember, ’Orthodox Christians have moral codes by which we must and should live. If it happens that the code runs contrary to the (sinful) way of life of the given society in which we live, we should and must adhere to the higher way of life which is our Orthodox Christian way of life. Our Orthodoxy cannot be determined or influenced byShow MoreRelatedThe Gifts Of The Holy Spirit3835 Words   |  16 PagesBibliography 18 Thesis Statement The various gifts of the Holy Spirit as listed in Scripture are conveyed according to the will of the Holy Spirit to every man for the eventual purpose of the edification and building up the church body. Introduction Understanding of Holy Spirit To start our research, we need to ask a critical question at the very beginning : Who is the Holy Spirit? The Bible teaches that the Holy Spirit is a person. Jesus never referred to â€Å"it† when He wasRead MoreWho Goes with Fergus11452 Words   |  46 Pagesis human—†All mere complexities, / The fury and the mire of human veins.† The speaker says that before him floats an image—a man or a shade, but more a shade than a man, and still more simply â€Å"an image.† The speaker hails this â€Å"superhuman† image, calling it â€Å"death-in-life and life-in-death.† A golden bird sits on a golden tree, which the speaker says is a â€Å"miracle†; it sings aloud, and scorns the â€Å"common bird or petal / And all complexities of mire or blood.† [pic][pic][pic][pic][pic][pic][pic]AtRead MoreOrganisational Theory230255 Words   |  922 Pagesdiscusses his intellectual background. He writes that he has steadily argued for positivism (the ability to measure things rather than speculate about them) and functionalism (that everything in organizations should have a purpose). This stems from a lifelong commitment to taking a scientific view of organizations. He explains that his positivist view of organizations is based on his use of quantitative methods, the search for cause and effect, and a view that we can measure and determine the forces that

Essay about Grief from a Cross-Cultural Perspective

Grief is a multi-faceted response to loss. Although primarily focused on the emotional reaction to loss, it also carries a physical, cognitive, behavioral, social, and philosophical connotation. Doctor Elisabeth Kà ¼bler-Ross introduced the idea of the stages of grief in her 1969 book, On Death and Dying. Although it has received much criticism since then, the Kà ¼bler-Ross model remains to be the most widely accepted model of grief today. However, as most psychological research conducted in the 20th century was based on people living in the North America and Western Europe, the Kà ¼bler-Ross model could be culturally biased. In the Laws of Absence, Ahmed El-Madini introduces the readers to grief and mourning in the Islamic culture. Through this†¦show more content†¦The story is divided into three sections: the first introduces the concept of insanity as experienced by the protagonist; the second, although still set in the stream of consciousness, focuses on the narratorà ¢â‚¬â„¢s grief rather than his reflection of self; the third concludes with the protagonist reentering reality, or the physical world. From the analysis of these sections, conclusions will be drawn through comparison to the Kà ¼bler-Ross model. In order to compare the human reactions to the events occurred within the story, the Islamic funeral rites will need to be observed. However, it is important for the reader to realize that the grief and mourning, albeit similar, are not the same. The act of mourning often varies by culture, whereas grief, as explained previously, could more or less be experienced the same. The story’s first section introduces the readers to the concept of the narrator’s insanity, and his opposition against himself. In order to create the desired atmosphere of the stream of consciousness, El-Madini uses a variety rhetorical devices including: paradox and epiplexis. In addition to rhetorical devices, El-Madini also stylizes his text through the use of invited reading. Through the use of those literary techniques, El-Madini expects the reader to infer that this type of speech and perspective is typical of those suffering grievance or loss. The opening poem is an example of El-Madini’s rhetorical devices at work. The last twoShow MoreRelatedDeath in Cross Cultural Perspectives1927 Words   |  8 PagesDeath in cross cultural perspectives Death is inevitable part of human experience, which is often associated with fear of unknown, separation, and spiritual connection. Death is an individual experience, which is based on unique perceptions and beliefs. Fear of death and dying seems to be a universal phenomenon, which is closely associated with apprehension and uneasiness. Death is allied with permanent loss, thus personal experiences of grief are similar in many different cultures. There are differentRead MoreThird Culture Kids ( Tck )787 Words   |  4 Pagesthird culture kids as â€Å"individuals who, having spent a significant part of the developmental years in a culture other than the parents’ culture, develops a sense of relationship to all of the cultures while not having full ownership in any. Elements from each culture are incorporated into the life experience, but the sense of belonging is in relationship to others of similar experience† (Pollock Van Reken, 2010). Pollock explains that TCK in most cases spend part of their childhood in cultures otherRead MoreTrident Bhs 414 Case Module 1 Essay1118 Words   |  5 PagesTUI University David Webster Case Study Module 1 BHS 414: Cross-Cultural Health Perspectives Dr. Kate Masely February 24, 2013 ï‚ · From a cultural perspective, is it unusual that Grandmother Marietta is the primary caregiver? ï‚ · Discuss the ways in which Lanesha, Grandma Marietta and Hannah Healthcare approach this situation from totally different perspectives. ï‚ · How does Laneshas temperament affect the situation? ï‚ · What responsibilities do health care providers have in this situation? Read MoreRites Of Passage And Cultural Norms1651 Words   |  7 Pages Rites of passage are often based on cultural norms and vary with religious beliefs. My family and I originate from a small town in Guangdong, north of Hong Kong. We are Cantonese Chinese, and our practices differ from other ethnic Chinese. 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The ground of public memory is always in motion, shiftingRead MoreAnalysis Of Edgar Allan Poes Go Back To Where You Came From957 Words   |  4 Pagesdiscovery is often, a rigid and gruelling journey which leads an individual or group to formulate new perspectives as truth is uncovered. Exploring new worlds, people and places, thrilling the individual to reevaluate their understanding of the world and society transforming perceptions. This is explored in the reality documentary series directed by Ivan O’Mahoney’s ‘Go Back To Where You Came From’ which encapsulates the hardships of asylum seekers catalysing the participants emotional and intellectualRead MoreThe Vs. The Purple Crayon And The Frog King Or Iron Heinrich1723 Words   |  7 Pagesconsistent globally or do they vary from culture to culture?According to Bruno Bettelheim, morals are universal and fairy tales are the ultimate means of teaching them. However, in Harold and the Purple Crayon and The Frog King or Iron Heinrich—both are fairy tales but from different cultures—disparate cultural morals collide, simplified caricatures abound, and antiquated values appear in the latter, shattering the concept of a completely universal, cross-cultural morality. Ultimately, fairy talesRead MoreReligious Beliefs on the After-Life Essay965 Words   |  4 Pageswith grief and dread. Perhaps for this reason, a belief in After-life maybe consistent with the psychological needs of the individual, since it acts as a measure of comfort. Every culture has a different perspective on After-life, which can be seen from an anthropological perspective. Anthropology is defined as ‘the study of people, or more properly, of human kind’ (Podolefsky, Brown and Lacy, 2009). 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Becoming Ecology Changing Perspectives of the Human Habitat Free Essays

Becoming Ecology Populating in context of all living things in clip and infinite, and the paradox of seeing habitat all around but entree is denied through the human concept of private belongings ) Changing Positions We now operate an amodern fundamental law, where we must contextualize ‘humans’ or ‘culture, ’ ‘nature or ‘place’ or so any of the other ‘noun chunks’ used to train and order world through the modernist fundamental law, as it all appears to be merely happenstances unifying and emerging ( Anderson, ) . We must accommodate the concepts that modern society has generated, with the world. Many writers have attempted to depict their image of nature. We will write a custom essay sample on Becoming Ecology: Changing Perspectives of the Human Habitat or any similar topic only for you Order Now Buijs ( 2009 ) described five images of nature ; wilderness, autonomic, inclusive, aesthetic and functional. The ‘inclusive’ image refers to a nature that expresses peaceable coexistence with adult male and nature is regarded as beautiful. When humanity invents ( speaks ) itself extemporarily outside ‘nature’s text, ’ it has non, on a cardinal degree, at large nature, for it is and ever will be a merchandise of nature ( Conesa-Sevilla, 2010 ) . This alienation from ecology has arisen from a long history of our being ostracised from the land, Jay Griffiths ( 2008 ) refers to John Bellers’ ( 1654-1725 ) remarks: ‘forests and great parks make the hapless that are upon them excessively much like Indians.’ Indeed Griffiths describes commonland as one time being ‘a hinderance to industry.’ Worlds have become estranged from their ain being through the concepts most prevailing in the modern societies and it is now that positi ons of our ineluctable integrating into ecology are granted acknowledgment. Writers have tried to depict this dynamic holistic theory, making a new individuality for us all. The more-than-human universe ( Abram, 1997 ) or the more than human kingdom ( Instone L 2014 ) and Gaia are portion of the new languaging undertaking necessary to double up this universe of relationships into duologue. The duologue is grounded in ecology and Earth scientific disciplines, doctrine and evolutionary history. It alludes to something that is so inclusive, so emergent, so living, that it is besides infused in thaumaturgy and mythology. Relationship between people and environment is present in the most traditional of civilizations. Smohala and Black Elk represent a charming vision of nature, in the truest sense of the word magical. The strong belief that the universe is there to be communicated with, that it can be prayed to, that there can be a transactory relationship between people and their environment ( Roszak talk, 1971 referred to in Coope, 2010 ) . Deep ecology, social-ecology, ecopychology and many other watercourses of idea explore ‘Nature connection’ and besides ‘ecological literacy.’ Most research workers are construing ‘context and relationships’ in some manner so that we may do sense of or go cognizant of the universe. Our literacy of it, our languaging, our duologue is continuously going. ‘The trouble of utilizing the nomenclature is that no ecopsychologist has put forth a believable ( ie, widely accepted and testable ) operational definition of what ‘connecting with nature’ is’ ( Conesa-Sevilla, 2010 ) . Conesa-Sevilla quoted Kull ( 1998 ) : Like most people the ecospychologist enters the wonts oflanguaging, copying others without due analysis and contemplation on what these words could intend. The duologue of connection and holistic integrating will go on to germinate but the significances will derive true acknowledgment as position and linguistic communication becomesintegrated action, when worlds as the more-than-human universe Begin to make things for common advantage, for the involvement of the meta-organism. Working as one, bing as one. The human is already recognized as meta-organism, of which many microbic species are working in mutualism, multiple species working in long-run mutualistic relationships. Cell development is inherently derived from symbiotic relationships ( see Margulis, Capra ) . Much of the ecology on Earth is symbiotic ( besides see Harding ) . In the walking group methodological analysis in this research worlds are working as a meta-organism, construing the host landscapes. We eat together, research our milieus, we use multiple senses as a centripetal array to construe the universe, parts doing a whole. As mycelium works with the host environment and other beings, so is the walking group working in mutualism with the social-ecological landscape. There is an exchange of resources and information. When organisms work in mutualism or as meta-organism, we are inventing ways of co-habiting, of bring forthing healthy home ground. Exciting new ways of co-creating home ground, pass oning and working in mutualism among living things in the more than human kingdom, require thoughts to go action. When humans become agents in common relationships with each other and other species in home ground we are going ecosystem by individuality. Action takes on new relevancy, betterments to habitat go the function of the human-ecology mutualism. Furthermore when we are engaged in common action, co-habitation, we are needfully larning every bit good. As the ecosystem in action, we have to larn from what we have around us, continuously interacting with each other and construing the kineticss. It is evident that some topographic points as home ground are non peculiarly healthy. It is besides known that there exists proficient ability and familial diverseness from which ecosystems can be brought up to wellness. Nijhuiss et Al. ( 2011 ) described how the gait of land-use development has exceeded human evolutionary version, peculiarly with mention to agribusiness. They province that this is what fuels our temperament towards nature. However, possibly we are accommodating if we consider the finer landscapes in the Westcountry. It is seldom wild naturalness that we see in this part, connection in this human influenced bio-region is to see a social-ecological system. It is besides more than Appleton’s prospect-refuge theory ( 1996 ) where a relationship to the perceived environment is comparable to an animate being to its home ground, informed by our opportunities of endurance. We like to see without being seen, we prefer landscapes that let us to conceal every bit good as to study the environment. Harmonizing to Appleton, likely those who argue that we have an unconditioned penchant towards nature conflate nature with flora. It is the flora, non the naturalness, which triggers congenital mental temperaments to like those landscapes. There is something more affectional and more holistic than a temperament towards flora at work here. It is more. The animate being and home ground are one in the same. It is experience, ‘deep ecology emerges out of deep experience of nature’ ( Kumar, 2013 ) , and it is relationship: ‘The counterpoison to capitalist rationalisation is a new relationality, an empathic, animal and rational manner of associating that is profoundly concerted, enjoyable and meaningful’ ( Heller, 1999 ) this involves the more than human universe ( Heckert, 2010 ) . There is ‘no ego without topographic point and no topographic point without self’ therefore it necessitates that we engage with landscape, our immediate life home ground, more readily, for mutualism, forourwellness. Griffiths wrote that ‘enclosure crushed the liquors of the common people. For centuries communal carnivals were held on the parks. They were wild in character: bawdry, exuberant, unfettered, they were a common natural state of the human spirit, which demented by claustrophobia, hates to be cooped up, enclosed, indoors’ ( Griffiths, 2008 ) . In this part we have a human altered landscape where portion or about all the home ground is in private owned. For us here we need to be symbiotic with other worlds to make the home ground that we have a temperament towards life in, viz. one that sustains us really efficaciously and where we are free to interact. We can non run into a temperament toward flora and diverseness, relationship and experience without going symbiotic, by larning to be in common relationship with the landscape. To handle the full country as home ground, as the ego, we have to entree as much of it as possible and cognize it good, acquaintance in order to do the home ground map for all. This does intend that we have to go Wilder more intuitive, as home ground and animate being, more active. Taking action with habitat rather literally means non waiting for top-down determination devising to better your universe for you. You work it out for yourself with your meta-organisms. If something is non right with home ground ; repair it or better it with other worlds, workss and animate beings. The option is to envelop the ego psychologically and physically in boundary lines, boundaries or boxes- leting yourself claustrophobia and small influence on how your home ground is making, which is barely relationship at all. That is non ecosystem in action. Human ecological-effort ; inventiveness and interaction, is the most immediate manner of taking action as an incorporate homo, as a more than human being. How to cite Becoming Ecology: Changing Perspectives of the Human Habitat, Essay examples