El héroe del Metro

Uploaded on Dec 3, 2010
El héroe del Metro salva la vida de un hombre en el metro de Madrid. alcobendasdigital.com

Un policía nacional fuera de servicio se ha convertido en un héroe anónimo al salvar a un hombre que iba a ser arrollado en las vías del Metro de Madrid, después de que éste perdiera el equilibrio en un anden de la estación Puerta del Ángel. Varios viajeros que esperaban en el andén la llegada de un convoy vieron cómo una persona perdía el equilibrio y caía a las vías y empezaron a gritar para alertar al conductor. Al percatarse de la situación, el agente ha corrido a lo largo del andén y se ha lanzado a las vías para arrastrar al hombre fuera de la trayectoria del metro, que no consiguió detenerse a tiempo. La persona que cayó a las vías es un ciudadano español de 41 años que ha resultado herido leve

Uploaded on Dec 3, 2010
El héroe del Metro salva la vida de un hombre en el metro de Madrid. alcobendasdigital.com

Un policía nacional fuera de servicio se ha convertido en un héroe anónimo al salvar a un hombre que iba a ser arrollado en las vías del Metro de Madrid, después de que éste perdiera el equilibrio en un anden de la estación Puerta del Ángel. Varios viajeros que esperaban en el andén la llegada de un convoy vieron cómo una persona perdía el equilibrio y caía a las vías y empezaron a gritar para alertar al conductor. Al percatarse de la situación, el agente ha corrido a lo largo del andén y se ha lanzado a las vías para arrastrar al hombre fuera de la trayectoria del metro, que no consiguió detenerse a tiempo. La persona que cayó a las vías es un ciudadano español de 41 años que ha resultado herido leve

el héroe de Tigre

Uploaded on Feb 10, 2010
Un joven que circulaba como acompañante en una motocicleta salvó la vida del conductor de una camioneta que quedó atascada sobre las vías del ferrocarril.

El paso a nivel donde se produjo el increíble suceso está ubicado sobre la calle Perú en el límite de las localidades de General Pacheco y El Talar, ambas del partido de Tigre.

La camioneta Fiorino blanca, al igual que otro imprudente automovilista, esquivó la barrera que se encontraba baja y al querer cruzar se le detuvo el motor justo sobre las vías.

La moto con los 2 hombres miraba la situación atentamente. La camioneta parece que arranca pero se vuelve a quedar y uno de los hombres, el héroe de Tigre, se baja y empuja increíblemente la camioneta hacia el otro lado arriesgando su vida por este automovilista inconsciente que puso en riesgo su propia vida y la de terceros.

El tren casi lo arrolla, salva su vida de milagro y queda, los primeros segundos, atónito ante la mirada de los ocasionales espectadores.

Se dio cuenta que volvió a vivir. Festeja con su amigo que lo abraza emocionadamente. Grita a los cuatro vientos Sí, fui yo, yo solito la empujé y lo salvé en lo que se asemeja al festejo de un gol en el fútbol argentino de primera división.

Hasta festeja con los pasajeros del tren.

El inconsciente y el héroe nunca se conocieron.

La cámara del Municipio de Tigre que registró la situación identificó al irrespetuoso automovilista quien es buscado intensamente por el Centro de Operaciones Tigre para que pague por su falta.

Más de 330 cámaras monitorean los diferentes puntos del partido de Tigre las cuales permiten que la Policía detenga delincuentes, detectar incendios y accidentes o bien registrar imágenes de imprudentes automovilistas y un héroe como en este caso.

Uploaded on Feb 10, 2010
Un joven que circulaba como acompañante en una motocicleta salvó la vida del conductor de una camioneta que quedó atascada sobre las vías del ferrocarril.

El paso a nivel donde se produjo el increíble suceso está ubicado sobre la calle Perú en el límite de las localidades de General Pacheco y El Talar, ambas del partido de Tigre.

La camioneta Fiorino blanca, al igual que otro imprudente automovilista, esquivó la barrera que se encontraba baja y al querer cruzar se le detuvo el motor justo sobre las vías.

La moto con los 2 hombres miraba la situación atentamente. La camioneta parece que arranca pero se vuelve a quedar y uno de los hombres, el héroe de Tigre, se baja y empuja increíblemente la camioneta hacia el otro lado arriesgando su vida por este automovilista inconsciente que puso en riesgo su propia vida y la de terceros.

El tren casi lo arrolla, salva su vida de milagro y queda, los primeros segundos, atónito ante la mirada de los ocasionales espectadores.

Se dio cuenta que volvió a vivir. Festeja con su amigo que lo abraza emocionadamente. Grita a los cuatro vientos Sí, fui yo, yo solito la empujé y lo salvé en lo que se asemeja al festejo de un gol en el fútbol argentino de primera división.

Hasta festeja con los pasajeros del tren.

El inconsciente y el héroe nunca se conocieron.

La cámara del Municipio de Tigre que registró la situación identificó al irrespetuoso automovilista quien es buscado intensamente por el Centro de Operaciones Tigre para que pague por su falta.

Más de 330 cámaras monitorean los diferentes puntos del partido de Tigre las cuales permiten que la Policía detenga delincuentes, detectar incendios y accidentes o bien registrar imágenes de imprudentes automovilistas y un héroe como en este caso.

Otis Johnson

Published on Nov 24, 2015
Otis Johnson went to jail at the age of 25. When he got out at 69, he rejoined a world that was starkly different from the one he remembered. This is his story.


Published on Nov 24, 2015
Otis Johnson went to jail at the age of 25. When he got out at 69, he rejoined a world that was starkly different from the one he remembered. This is his story.

Christians Acting On Climate Change

The Next Step How Laudato Si’ Extends Catholic Social Teaching Anthony Annett July 7, 2015 – 3:39pm In the postwar era, the church also started to pay more attention to the stark imbalances between richer and poorer countries, not just between … Continue reading

The Next Step

How Laudato Si’ Extends Catholic Social Teaching

In the postwar era, the church also started to pay more attention to the stark imbalances between richer and poorer countries, not just between the rich and the poor in a single country. Noting that excess and overconsumption often had its counterpart in exclusion and underdevelopment, it called for greater global solidarity between north and south and for citizens of richer countries to move away from lifestyles characterized by waste and surfeit.

It is fair to say that, until now, most of Catholic social teaching has been variations on a basic theme—the need for economic relations between people and nations to be guided by justice and mutual responsibility. This theme remains very pertinent in our world of enormous inequality. A mere 1 percent of the world’s population controls half of the world’s wealth. Over 2 billion people are mired in extreme poverty, and almost a billion people suffer from hunger. Elsewhere, and not always far away, we see astounding opulence and wastefulness. Catholic social teaching signals a clear moral imperative to correct these imbalances.

Harking back to Genesis, Pope Francis teaches that “human life is grounded in three fundamental and closely intertwined relationships: with God, with our neighbor, and with the earth itself.”

The global economy is now over two hundred times larger than it was at the outset of the industrial revolution. But its rapid expansion has come at the expense of the planet and its climate. Already, the concentration of carbon dioxide in the atmosphere has jumped to a level not seen in 3 million years—and this over a mere century and a half, a blink of an eye in planetary history. The overwhelming weight of science tells us that if we continue burning fossils fuels at this rate, we can expect global temperatures to rise by 4 to 6 degrees Celsius above pre-industrial levels by the end of this century. This would have catastrophic implications for life as we know it. We would expect to witness more severe droughts, flooding, and extreme weather events. Crop yields would decline dramatically. Some small island nations would simply cease to exist. And those least responsible for climate change will be hit hardest by it. Pope Francis asks what kind of world we wish to leave our children. Surely not this one.

Climate change is not even the whole story. There is also the acidification of the oceans, depletion of freshwater resources, rapid deforestation, large-scale pollution caused by chemicals and fossil fuels, and a dramatic degradation of ecosystems and loss of biodiversity. It is remarkable thatLaudato si’ touches directly on many of these issues, displaying a keen awareness of the scale and complexity of the environmental crisis.

In conformity with prior teaching,Laudato si’ is deeply suspicious of the classical liberal emphasis on individual autonomy and promotion of self-interest as the prime motivating force of economic interaction. Francis understands that an ideology based on “collective selfishness” and a “deified market” cannot bring about social inclusion or environmental sustainability. It leads instead to an exaggerated focus on short-term profit, and it contributes to a throwaway culture that disdains both the earth and the excluded. One clear example of this short-sightedness can be found in the avaricious behavior of the financial sector, the force behind the global economic crisis of 2008.

Pope Blames Markets for Environment’s Ills

Pontiff condemns global warming as outgrowth of global consumerism


On Planet in Distress, a Papal Call to Action

Pope Francis has written the first papal encyclical focused solely on the environment, attempting to reframe care of the earth as a moral and spiritual concern, and not just a matter of politics, science and economics. In the document, “Laudato Si: On Care for Our Common Home,” he argues that the environment is in crisis – cities to oceans, forests to farmland. He emphasizes that the poor are most affected by damage from what he describes as economic systems that favor the wealthy, and political systems that lack the courage to look beyond short-term rewards. But the encyclical is addressed to everyone on the planet. Its 184 pages are an urgent, accessible call to action, making a case that all is interconnected, including the solutions to the grave environmental crisis.


ENCYCLICAL LETTER
LAUDATO SI’
OF THE HOLY FATHER
FRANCIS
ON CARE FOR OUR COMMON HOME

 


@GeorgeMonbiot

I see the encyclical by Pope Francis, which will be published on Thursday, as a potential turning point. He will argue that not only the physical survival of the poor, but also our spiritual welfare depends on the protection of the natural world; and in both respects he is right.

I don’t mean that a belief in God is the answer to our environmental crisis. Among Pope Francis’s opponents is the evangelical US-based Cornwall Alliance for the Stewardship of Creation, which has written to him arguing that we have a holy duty to keep burning fossil fuel, as “the heavens declare the glory of God; and the firmament proclaims his handiwork”. It also insists that exercising the dominion granted to humankind in Genesis means tilling “the whole Earth”, transforming it “from wilderness to garden and ultimately to garden city”.

There are similar tendencies within the Vatican. Cardinal George Pell, its head of finance, currently immersed in a scandal involving paedophile priests in Australia, is a prominent climate change denier. His lecture to the Global Warming Policy Foundation was the usual catalogue of zombie myths (discredited claims that keep resurfacing), nonsequiturs and outright garbage championing, for example, the groundless claim that undersea volcanoes could be responsible for global warming. There are plenty of senior Catholics seeking to undermine the pope’s defence of the living world, which could explain why a draft of his encyclical was leaked. What I mean is that Pope Francis, a man with whom I disagree profoundly on matters such as equal marriage and contraception, reminds us that the living world provides not only material goods and tangible services, but is also essential to other aspects of our wellbeing. And you  don’t have to believe in God to endorse that view.


Jeb Bush joins Republican backlash against pope on climate change

Wednesday 17 June 2015  

  • ‘I don’t get economic policy from my bishops or my cardinal or my pope’
  • Coal industry lobbyist says pope should promote fossil fuels to help poor

Republican presidential contender Jeb Bush joined forces with the coal industry and climate deniers in a gathering conservative backlash against the pope, lashing out against a leaked draft of the spiritual leader’s letter on climate change.

In his first official day on the presidential campaign trail, Bush, who is Catholic, told a town hall event in New Hampshire that Pope Francis should steer clear of global affairs.

The energy industry also turned on the pope, with the lobbyist for one of America’s biggest coalmining companies sending out an email blast on Tuesday, rebuking the church leader for failing to promote fossil fuels as a solution to global poverty.

In a campaign event last week, Republican presidential frontrunner Jeb Bush exhibited Stage 2 climate denial, saying (video available here),

Look, first of all, the climate is changing. I don’t think the science is clear what percentage is man-made and what percentage is natural. It’s convoluted. And for the people to say the science is decided on, this is just really arrogant, to be honest with you. It’s this intellectual arrogance that now you can’t even have a conversation about it.

The Politics

Unfortunately, denial of human-caused global warming may be a prerequisite for any viable Republican presidential candidate. Conservative and Tea Party Republicans are the one group of American voters among whom Stage 2 climate denial is the majority position, but they’re also the group that most reliably votes in GOP primary elections.

In American politics, a candidate first has to win a primary election before reaching the national ballot. For Republicans, that means appealing to conservatives. It’s not clear that a Republican presidential candidate can accept climate science and run a viable primary campaign.


 

.- Pope Francis used Sunday’s feast of Pentecost – the descent of the Holy Spirit – as an occasion to remind Christians of their duty to care for and respect the earth.

“The Holy Spirit whom Christ sent from the Father, and the Creator Spirit who gives life to all things, are one and the same,” the Pope said.

“Respect for creation, then, is a requirement of our faith: the ‘garden’ in which we live is not entrusted to us to be exploited, but rather to be cultivated and tended with respect.”

With Pope Francis’s Encyclical on Climate Change Done, Now a Vatican Sales Push – and Pushback

Converting the Fossil-Fuel Fundamentalists

Pope Francis is redefining the ongoing transition to greener energy as a moral and spiritual obligation.

Two years into what he says will be a brief tenure, the pope’s putting climate skeptics on the defensive.

Fretting about the fate of the Earth is part of his broader condemnation of the global status quo, which Francis considers to be a “throwaway culture.” And it explains why he and some of his top aides came to call for a transition to greener energy.


Does the pope’s support for action on climate change contradict Catholic principles? Climate science deniers want you to think so — and conservative media are running with their myths. Here are the facts:

Fossil Fuel-Funded Groups Attempt To Undermine Pope’s Action On Climate Change

Vatican Held Climate Change Summit In Advance Of Papal Encyclical. On April 28, the Vatican held a climate summit between religious authorities and climate and policy experts that aimed to produce a “joint statement on the moral and religious imperative of dealing with climate change in the context of sustainable development, highlighting the intrinsic connection between respect for the environment and respect for people – especially the poor, the excluded, victims of human trafficking and modern slavery, children, and future generations.” The summit is a precursor to Pope Francis’ forthcoming encyclical — an authoritative papal teaching — on climate change, which is expected to make similar connections between climate action and helping the poor. [Climate summit program, accessed 4/28/15; The Guardian, 4/28/15]

Climate ChangeDenying Groups Attempted To Counter The Climate Summit.  In response to the Vatican’s climate summit, the Heartland Institute sent their own delegation to Rome to “inform Pope Francis of the truth about climate science: There is no global warming crisis!” The Heartland Institute, joined by members of Committee for a Constructive Tomorrow (CFACT) and the Cornwall Alliance, attempted to dissuade the Pope from lending his moral authority to the climate change crisis.

These were the many English-language media outlets that covered this preliminary meeting favourably https://docs.google.com/spreadsheets/d/1koy-wIVpgBnZ90ydz_Z03VOBdmMiZy2T5gBRH0vYLDc/edit?pli=1#gid=0.

Wait until June when many of the major religions are expected to start campaigning seriously about climate change. Even the (conservative) Economist is calling for the Pope to be ‘tough-minded’ when he releases his Encyclical dealing with climate change. http://www.economist.com/blogs/erasmus/2015/04/pope-and-climate-change

It will be interesting to see how the Catholics of the Republican party respond.  On the extremist blogs – ‘a liberal, a Marxist, a communist, an extremist, a socialist, a tree hugger and an anti-capitalist’ (nothing like a bit of name-calling, eh Ted?), but will the 30% of Republican congressmen who are Catholic follow suit?


COMPASSIONATE EATING as CARE of CREATION
[Faith Out reach]
BY
MATTHEW C. HALTEMAN


COMMON DECLARATION ON ENVIRONMENTAL ETHICS

COMMON DECLARATION OF JOHN PAUL II
AND THE ECUMENICAL PATRIARCH
HIS HOLINESS BARTHOLOMEW I

Monday, 10 June 2002

We are gathered here today in the spirit of peace for the good of all human beings and for the care of creation. At this moment in history, at the beginning of the third millennium, we are saddened to see the daily suffering of a great number of people from violence, starvation, poverty and disease. We are also concerned about the negative consequences for humanity and for all creation resulting from the degradation of some basic natural resources such as water, air and land, brought about by an economic and technological progress which does not recognize and take into account its limits.

Almighty God envisioned a world of beauty and harmony, and He created it, making every part an expression of His freedom, wisdom and love (cf. Gen 1:1-25).

At the centre of the whole of creation, He placed us, human beings, with our inalienable human dignity. Although we share many features with the rest of the living beings, Almighty God went further with us and gave us an immortal soul, the source of self-awareness and freedom, endowments that make us in His image and likeness (cf. Gen 1:26-31;2:7). Marked with that resemblance, we have been placed by God in the world in order to cooperate with Him in realizing more and more fully the divine purpose for creation.

At the beginning of history, man and woman sinned by disobeying God and rejecting His design for creation. Among the results of this first sin was the destruction of the original harmony of creation. If we examine carefully the social and environmental crisis which the world community is facing, we must conclude that we are still betraying the mandate God has given us: to be stewards called to collaborate with God in watching over creation in holiness and wisdom.

God has not abandoned the world. It is His will that His design and our hope for it will be realized through our co-operation in restoring its original harmony. In our own time we are witnessing a growth of an ecological awareness which needs to be encouraged, so that it will lead to practical programmes and initiatives. An awareness of the relationship between God and humankind brings a fuller sense of the importance of the relationship between human beings and the natural environment, which is God’s creation and which God entrusted to us to guard with wisdom and love (cf. Gen 1:28).

Respect for creation stems from respect for human life and dignity. It is on the basis of our recognition that the world is created by God that we can discern an objective moral order within which to articulate a code of environmental ethics. In this perspective, Christians and all other believers have a specific role to play in proclaiming moral values and in educating people in ecological awareness, which is none other than responsibility towards self, towards others, towards creation.

What is required is an act of repentance on our part and a renewed attempt to view ourselves, one another, and the world around us within the perspective of the divine design for creation. The problem is not simply economic and technological; it is moral and spiritual. A solution at the economic and technological level can be found only if we undergo, in the most radical way, an inner change of heart, which can lead to a change in lifestyle and of unsustainable patterns of consumption and production. A genuine conversion in Christ will enable us to change the way we think and act.

First, we must regain humility and recognize the limits of our powers, and most importantly, the limits of our knowledge and judgement. We have been making decisions, taking actions and assigning values that are leading us away from the world as it should be, away from the design of God for creation, away from all that is essential for a healthy planet and a healthy commonwealth of people. A new approach and a new culture are needed, based on the centrality of the human person within creation and inspired by environmentally ethical behavior stemming from our triple relationship to God, to self and to creation. Such an ethics fosters interdependence and stresses the principles of universal solidarity, social justice and responsibility, in order to promote a true culture of life.

Secondly, we must frankly admit that humankind is entitled to something better than what we see around us. We and, much more, our children and future generations are entitled to a better world, a world free from degradation, violence and bloodshed, a world of generosity and love.

Thirdly, aware of the value of prayer, we must implore God the Creator to enlighten people everywhere regarding the duty to respect and carefully guard creation.

We therefore invite all men and women of good will to ponder the importance of the following ethical goals:

1. To think of the world’s children when we reflect on and evaluate our options for action.

2. To be open to study the true values based on the natural law that sustain every human culture.

3. To use science and technology in a full and constructive way, while recognizing that the findings of science have always to be evaluated in the light of the centrality of the human person, of the common good and of the inner purpose of creation. Science may help us to correct the mistakes of the past, in order to enhance the spiritual and material well-being of the present and future generations. It is love for our children that will show us the path that we must follow into the future.

4. To be humble regarding the idea of ownership and to be open to the demands of solidarity. Our mortality and our weakness of judgement together warn us not to take irreversible actions with what we choose to regard as our property during our brief stay on this earth. We have not been entrusted with unlimited power over creation, we are only stewards of the common heritage.

5. To acknowledge the diversity of situations and responsibilities in the work for a better world environment. We do not expect every person and every institution to assume the same burden. Everyone has a part to play, but for the demands of justice and charity to be respected the most affluent societies must carry the greater burden, and from them is demanded a sacrifice greater than can be offered by the poor. Religions, governments and institutions are faced by many different situations; but on the basis of the principle of subsidiarity all of them can take on some tasks, some part of the shared effort.

6. To promote a peaceful approach to disagreement about how to live on this earth, about how to share it and use it, about what to change and what to leave unchanged. It is not our desire to evade controversy about the environment, for we trust in the capacity of human reason and the path of dialogue to reach agreement. We commit ourselves to respect the views of all who disagree with us, seeking solutions through open exchange, without resorting to oppression and domination.

It is not too late. God’s world has incredible healing powers. Within a single generation, we could steer the earth toward our children’s future. Let that generation start now, with God’s help and blessing.

Rome – Venice, 10 June 2002


Evangelical Climate Initiative

ECI

CLAIM 1

Human-Induced Climate Change is Real and increasing international instability, which could

lead to more security threats to our nation. Poor nations and poor individuals have fewer

resources available to cope with major challenges and threats. The consequences of global warming will therefore hit the poor the hardest, in part because those areas likely to be signi?cantly affected ?rst are in the poorest regions of the world. Millions of people could die in this century because of climate change, most of them our poorest global neighbors.

CLAIM 2

The Consequences of Climate Change Will Be Signi?cant, and Will Hit the Poor the Hardest

THE EARTH’S NATURAL SYSTEMS

are resilient but not in?nitely so, and human civilizations are remarkably dependent on ecological stability and well-being. It is easy to forget this until that stability and well-being are threatened. Even small rises in global temperatures will have such likely impacts as: sea level rise; more frequent heat waves, droughts, and extreme weather events such as torrential rains and ?oods; increased tropical diseases in now-temperate regions; and more intense hurricanes. It could lead to signi?cant reduction in agricultural output, especially in poor countries.

Low-lying regions, indeed entire islands, could ?nd themselves under water. (This is not to mention the various negative impacts climate change could have on God’s other creatures.) Each of these impacts increases the likelihood of refugees from ?ooding or famine, violent con?icts, Millions of people could die in this century because of climate change, most

of them our poorest global neighbors. Jesus said: “Love your neighbor as yourself.” —MK. 12:31

WHILE WE cannot here review the full range of relevant biblical convictions related to care of the creation, we emphasize the following points:

? Christians must care about climate change because we love God the Creator and Jesus our Lord, through whom and for whom the creation was made. This is God’s world, and any damage that we do to God’s world is an offense against God Himself (Gen. 1; Ps. 24; Col. 1:16).

? Christians must care about climate change because we are called to love our neighbors, to do unto others as we would have them do unto us, and to protect and care for the least of these as though each was Jesus Christ himself (Mt. 22:34–40; Mt. 7:12; Mt. 25:31–46).

? Christians, noting the fact that most of the climate change problem is human induced, are reminded that when God made humanity he commissioned us to exercise stewardship over the earth and its creatures. Climate change is the latest evidence of our failure to exercise proper stewardship, and constitutes a critical opportunity for us to do better (Gen. 1:26–28).

Love of God, love of neighbor, and the demands of stewardship are more than enough reason for evangelical Christians to respond to the climate change problem with moral passion and concrete action. Christians must care about climate change because we are called to love our neighbors.

CLAIM 3

Christian Moral Convictions Demand Our Response to the Climate Change Problem

THE BASIC TASK for all of the world’s inhabitants is to ?nd ways now to begin to reduce the carbon dioxide emissions from the burning of fossil fuels that are the primary cause of human-induced climate change.

There are several reasons for urgency. First, deadly impacts are being experienced now. Second, the oceans only warm slowly, creating a lag in experiencing the consequences. Much of the climate change to which we are already committed will not be realized for several decades. The consequences of the pollution we create now will be visited upon our children and grandchildren. Third, as individuals and as a society we are making long-term decisions

today that will determine how much carbon dioxide we will emit in the future, such as whether to purchase energy ef?cient vehicles and appliances that will last for 10-20 years, or whether to build more coal-burning power plants that last for 50 years rather than investing more in energy ef?ciency and renewable energy.

In the United States, the most important immediate step that can be taken at the federal level is to pass and implement national legislation requiring suf?cient economy-wide reductions in carbon dioxide emissions through cost-effective, market based mechanisms such as a cap-and-trade program.

On June 22, 2005 the Senate passed the Domenici Bingaman resolution af?rming this approach,

and a number of major energy companies now acknowledge that this method is best both for the environment and for business.

Numerous positive actions to prevent and mitigate climate change are being implemented across our society by state and local governments, churches, smaller businesses, and individuals.

CLAIM 4

The need to act now is urgent. Governments, businesses, churches, and individuals all have a role to play in addressing climate change—starting now.

We commend the Senators who have taken this stand and encourage them to ful?ll their pledge. We also applaud the steps taken by such companies as

BP, Shell, General Electric, Cinergy, Duke Energy, and DuPont, all of which have moved ahead of

the pace of government action through innovative measures implemented within their companies in the U.S. and around the world. In so doing they have offered timely leadership.

Numerous positive actions to prevent and mitigate climate change are being implemented across our society by state and local governments, churches, smaller businesses, and individuals. These commendable efforts focus on such matters as energy ef?ciency, the use of renewable energy, low CO 2 emitting technologies, and the purchase of hybrid vehicles. These efforts can easily be shown to save money, save energy, reduce global warming pollution as well as air pollution that harm human health, and eventually pay for themselves. There

is much more to be done, but these pioneers are already helping to show the way forward.

Finally, while we must reduce our global warming pollution to help mitigate the impacts of climate change, as a society and as individuals we must also help the poor adapt to the signi?cant harm that global warming will cause.

Christians Acting On Climate Change

The Next Step How Laudato Si’ Extends Catholic Social Teaching Anthony Annett July 7, 2015 – 3:39pm In the postwar era, the church also started to pay more attention to the stark imbalances between richer and poorer countries, not just between … Continue reading

The Next Step

How Laudato Si’ Extends Catholic Social Teaching

In the postwar era, the church also started to pay more attention to the stark imbalances between richer and poorer countries, not just between the rich and the poor in a single country. Noting that excess and overconsumption often had its counterpart in exclusion and underdevelopment, it called for greater global solidarity between north and south and for citizens of richer countries to move away from lifestyles characterized by waste and surfeit.

It is fair to say that, until now, most of Catholic social teaching has been variations on a basic theme—the need for economic relations between people and nations to be guided by justice and mutual responsibility. This theme remains very pertinent in our world of enormous inequality. A mere 1 percent of the world’s population controls half of the world’s wealth. Over 2 billion people are mired in extreme poverty, and almost a billion people suffer from hunger. Elsewhere, and not always far away, we see astounding opulence and wastefulness. Catholic social teaching signals a clear moral imperative to correct these imbalances.

Harking back to Genesis, Pope Francis teaches that “human life is grounded in three fundamental and closely intertwined relationships: with God, with our neighbor, and with the earth itself.”

The global economy is now over two hundred times larger than it was at the outset of the industrial revolution. But its rapid expansion has come at the expense of the planet and its climate. Already, the concentration of carbon dioxide in the atmosphere has jumped to a level not seen in 3 million years—and this over a mere century and a half, a blink of an eye in planetary history. The overwhelming weight of science tells us that if we continue burning fossils fuels at this rate, we can expect global temperatures to rise by 4 to 6 degrees Celsius above pre-industrial levels by the end of this century. This would have catastrophic implications for life as we know it. We would expect to witness more severe droughts, flooding, and extreme weather events. Crop yields would decline dramatically. Some small island nations would simply cease to exist. And those least responsible for climate change will be hit hardest by it. Pope Francis asks what kind of world we wish to leave our children. Surely not this one.

Climate change is not even the whole story. There is also the acidification of the oceans, depletion of freshwater resources, rapid deforestation, large-scale pollution caused by chemicals and fossil fuels, and a dramatic degradation of ecosystems and loss of biodiversity. It is remarkable thatLaudato si’ touches directly on many of these issues, displaying a keen awareness of the scale and complexity of the environmental crisis.

In conformity with prior teaching,Laudato si’ is deeply suspicious of the classical liberal emphasis on individual autonomy and promotion of self-interest as the prime motivating force of economic interaction. Francis understands that an ideology based on “collective selfishness” and a “deified market” cannot bring about social inclusion or environmental sustainability. It leads instead to an exaggerated focus on short-term profit, and it contributes to a throwaway culture that disdains both the earth and the excluded. One clear example of this short-sightedness can be found in the avaricious behavior of the financial sector, the force behind the global economic crisis of 2008.

Pope Blames Markets for Environment’s Ills

Pontiff condemns global warming as outgrowth of global consumerism


On Planet in Distress, a Papal Call to Action

Pope Francis has written the first papal encyclical focused solely on the environment, attempting to reframe care of the earth as a moral and spiritual concern, and not just a matter of politics, science and economics. In the document, “Laudato Si: On Care for Our Common Home,” he argues that the environment is in crisis – cities to oceans, forests to farmland. He emphasizes that the poor are most affected by damage from what he describes as economic systems that favor the wealthy, and political systems that lack the courage to look beyond short-term rewards. But the encyclical is addressed to everyone on the planet. Its 184 pages are an urgent, accessible call to action, making a case that all is interconnected, including the solutions to the grave environmental crisis.


ENCYCLICAL LETTER
LAUDATO SI’
OF THE HOLY FATHER
FRANCIS
ON CARE FOR OUR COMMON HOME

 


@GeorgeMonbiot

I see the encyclical by Pope Francis, which will be published on Thursday, as a potential turning point. He will argue that not only the physical survival of the poor, but also our spiritual welfare depends on the protection of the natural world; and in both respects he is right.

I don’t mean that a belief in God is the answer to our environmental crisis. Among Pope Francis’s opponents is the evangelical US-based Cornwall Alliance for the Stewardship of Creation, which has written to him arguing that we have a holy duty to keep burning fossil fuel, as “the heavens declare the glory of God; and the firmament proclaims his handiwork”. It also insists that exercising the dominion granted to humankind in Genesis means tilling “the whole Earth”, transforming it “from wilderness to garden and ultimately to garden city”.

There are similar tendencies within the Vatican. Cardinal George Pell, its head of finance, currently immersed in a scandal involving paedophile priests in Australia, is a prominent climate change denier. His lecture to the Global Warming Policy Foundation was the usual catalogue of zombie myths (discredited claims that keep resurfacing), nonsequiturs and outright garbage championing, for example, the groundless claim that undersea volcanoes could be responsible for global warming. There are plenty of senior Catholics seeking to undermine the pope’s defence of the living world, which could explain why a draft of his encyclical was leaked. What I mean is that Pope Francis, a man with whom I disagree profoundly on matters such as equal marriage and contraception, reminds us that the living world provides not only material goods and tangible services, but is also essential to other aspects of our wellbeing. And you  don’t have to believe in God to endorse that view.


Jeb Bush joins Republican backlash against pope on climate change

Wednesday 17 June 2015  

  • ‘I don’t get economic policy from my bishops or my cardinal or my pope’
  • Coal industry lobbyist says pope should promote fossil fuels to help poor

Republican presidential contender Jeb Bush joined forces with the coal industry and climate deniers in a gathering conservative backlash against the pope, lashing out against a leaked draft of the spiritual leader’s letter on climate change.

In his first official day on the presidential campaign trail, Bush, who is Catholic, told a town hall event in New Hampshire that Pope Francis should steer clear of global affairs.

The energy industry also turned on the pope, with the lobbyist for one of America’s biggest coalmining companies sending out an email blast on Tuesday, rebuking the church leader for failing to promote fossil fuels as a solution to global poverty.

In a campaign event last week, Republican presidential frontrunner Jeb Bush exhibited Stage 2 climate denial, saying (video available here),

Look, first of all, the climate is changing. I don’t think the science is clear what percentage is man-made and what percentage is natural. It’s convoluted. And for the people to say the science is decided on, this is just really arrogant, to be honest with you. It’s this intellectual arrogance that now you can’t even have a conversation about it.

The Politics

Unfortunately, denial of human-caused global warming may be a prerequisite for any viable Republican presidential candidate. Conservative and Tea Party Republicans are the one group of American voters among whom Stage 2 climate denial is the majority position, but they’re also the group that most reliably votes in GOP primary elections.

In American politics, a candidate first has to win a primary election before reaching the national ballot. For Republicans, that means appealing to conservatives. It’s not clear that a Republican presidential candidate can accept climate science and run a viable primary campaign.


 

.- Pope Francis used Sunday’s feast of Pentecost – the descent of the Holy Spirit – as an occasion to remind Christians of their duty to care for and respect the earth.

“The Holy Spirit whom Christ sent from the Father, and the Creator Spirit who gives life to all things, are one and the same,” the Pope said.

“Respect for creation, then, is a requirement of our faith: the ‘garden’ in which we live is not entrusted to us to be exploited, but rather to be cultivated and tended with respect.”

With Pope Francis’s Encyclical on Climate Change Done, Now a Vatican Sales Push – and Pushback

Converting the Fossil-Fuel Fundamentalists

Pope Francis is redefining the ongoing transition to greener energy as a moral and spiritual obligation.

Two years into what he says will be a brief tenure, the pope’s putting climate skeptics on the defensive.

Fretting about the fate of the Earth is part of his broader condemnation of the global status quo, which Francis considers to be a “throwaway culture.” And it explains why he and some of his top aides came to call for a transition to greener energy.


Does the pope’s support for action on climate change contradict Catholic principles? Climate science deniers want you to think so — and conservative media are running with their myths. Here are the facts:

Fossil Fuel-Funded Groups Attempt To Undermine Pope’s Action On Climate Change

Vatican Held Climate Change Summit In Advance Of Papal Encyclical. On April 28, the Vatican held a climate summit between religious authorities and climate and policy experts that aimed to produce a “joint statement on the moral and religious imperative of dealing with climate change in the context of sustainable development, highlighting the intrinsic connection between respect for the environment and respect for people – especially the poor, the excluded, victims of human trafficking and modern slavery, children, and future generations.” The summit is a precursor to Pope Francis’ forthcoming encyclical — an authoritative papal teaching — on climate change, which is expected to make similar connections between climate action and helping the poor. [Climate summit program, accessed 4/28/15; The Guardian, 4/28/15]

Climate ChangeDenying Groups Attempted To Counter The Climate Summit.  In response to the Vatican’s climate summit, the Heartland Institute sent their own delegation to Rome to “inform Pope Francis of the truth about climate science: There is no global warming crisis!” The Heartland Institute, joined by members of Committee for a Constructive Tomorrow (CFACT) and the Cornwall Alliance, attempted to dissuade the Pope from lending his moral authority to the climate change crisis.

These were the many English-language media outlets that covered this preliminary meeting favourably https://docs.google.com/spreadsheets/d/1koy-wIVpgBnZ90ydz_Z03VOBdmMiZy2T5gBRH0vYLDc/edit?pli=1#gid=0.

Wait until June when many of the major religions are expected to start campaigning seriously about climate change. Even the (conservative) Economist is calling for the Pope to be ‘tough-minded’ when he releases his Encyclical dealing with climate change. http://www.economist.com/blogs/erasmus/2015/04/pope-and-climate-change

It will be interesting to see how the Catholics of the Republican party respond.  On the extremist blogs – ‘a liberal, a Marxist, a communist, an extremist, a socialist, a tree hugger and an anti-capitalist’ (nothing like a bit of name-calling, eh Ted?), but will the 30% of Republican congressmen who are Catholic follow suit?


COMPASSIONATE EATING as CARE of CREATION
[Faith Out reach]
BY
MATTHEW C. HALTEMAN


COMMON DECLARATION ON ENVIRONMENTAL ETHICS

COMMON DECLARATION OF JOHN PAUL II
AND THE ECUMENICAL PATRIARCH
HIS HOLINESS BARTHOLOMEW I

Monday, 10 June 2002

We are gathered here today in the spirit of peace for the good of all human beings and for the care of creation. At this moment in history, at the beginning of the third millennium, we are saddened to see the daily suffering of a great number of people from violence, starvation, poverty and disease. We are also concerned about the negative consequences for humanity and for all creation resulting from the degradation of some basic natural resources such as water, air and land, brought about by an economic and technological progress which does not recognize and take into account its limits.

Almighty God envisioned a world of beauty and harmony, and He created it, making every part an expression of His freedom, wisdom and love (cf. Gen 1:1-25).

At the centre of the whole of creation, He placed us, human beings, with our inalienable human dignity. Although we share many features with the rest of the living beings, Almighty God went further with us and gave us an immortal soul, the source of self-awareness and freedom, endowments that make us in His image and likeness (cf. Gen 1:26-31;2:7). Marked with that resemblance, we have been placed by God in the world in order to cooperate with Him in realizing more and more fully the divine purpose for creation.

At the beginning of history, man and woman sinned by disobeying God and rejecting His design for creation. Among the results of this first sin was the destruction of the original harmony of creation. If we examine carefully the social and environmental crisis which the world community is facing, we must conclude that we are still betraying the mandate God has given us: to be stewards called to collaborate with God in watching over creation in holiness and wisdom.

God has not abandoned the world. It is His will that His design and our hope for it will be realized through our co-operation in restoring its original harmony. In our own time we are witnessing a growth of an ecological awareness which needs to be encouraged, so that it will lead to practical programmes and initiatives. An awareness of the relationship between God and humankind brings a fuller sense of the importance of the relationship between human beings and the natural environment, which is God’s creation and which God entrusted to us to guard with wisdom and love (cf. Gen 1:28).

Respect for creation stems from respect for human life and dignity. It is on the basis of our recognition that the world is created by God that we can discern an objective moral order within which to articulate a code of environmental ethics. In this perspective, Christians and all other believers have a specific role to play in proclaiming moral values and in educating people in ecological awareness, which is none other than responsibility towards self, towards others, towards creation.

What is required is an act of repentance on our part and a renewed attempt to view ourselves, one another, and the world around us within the perspective of the divine design for creation. The problem is not simply economic and technological; it is moral and spiritual. A solution at the economic and technological level can be found only if we undergo, in the most radical way, an inner change of heart, which can lead to a change in lifestyle and of unsustainable patterns of consumption and production. A genuine conversion in Christ will enable us to change the way we think and act.

First, we must regain humility and recognize the limits of our powers, and most importantly, the limits of our knowledge and judgement. We have been making decisions, taking actions and assigning values that are leading us away from the world as it should be, away from the design of God for creation, away from all that is essential for a healthy planet and a healthy commonwealth of people. A new approach and a new culture are needed, based on the centrality of the human person within creation and inspired by environmentally ethical behavior stemming from our triple relationship to God, to self and to creation. Such an ethics fosters interdependence and stresses the principles of universal solidarity, social justice and responsibility, in order to promote a true culture of life.

Secondly, we must frankly admit that humankind is entitled to something better than what we see around us. We and, much more, our children and future generations are entitled to a better world, a world free from degradation, violence and bloodshed, a world of generosity and love.

Thirdly, aware of the value of prayer, we must implore God the Creator to enlighten people everywhere regarding the duty to respect and carefully guard creation.

We therefore invite all men and women of good will to ponder the importance of the following ethical goals:

1. To think of the world’s children when we reflect on and evaluate our options for action.

2. To be open to study the true values based on the natural law that sustain every human culture.

3. To use science and technology in a full and constructive way, while recognizing that the findings of science have always to be evaluated in the light of the centrality of the human person, of the common good and of the inner purpose of creation. Science may help us to correct the mistakes of the past, in order to enhance the spiritual and material well-being of the present and future generations. It is love for our children that will show us the path that we must follow into the future.

4. To be humble regarding the idea of ownership and to be open to the demands of solidarity. Our mortality and our weakness of judgement together warn us not to take irreversible actions with what we choose to regard as our property during our brief stay on this earth. We have not been entrusted with unlimited power over creation, we are only stewards of the common heritage.

5. To acknowledge the diversity of situations and responsibilities in the work for a better world environment. We do not expect every person and every institution to assume the same burden. Everyone has a part to play, but for the demands of justice and charity to be respected the most affluent societies must carry the greater burden, and from them is demanded a sacrifice greater than can be offered by the poor. Religions, governments and institutions are faced by many different situations; but on the basis of the principle of subsidiarity all of them can take on some tasks, some part of the shared effort.

6. To promote a peaceful approach to disagreement about how to live on this earth, about how to share it and use it, about what to change and what to leave unchanged. It is not our desire to evade controversy about the environment, for we trust in the capacity of human reason and the path of dialogue to reach agreement. We commit ourselves to respect the views of all who disagree with us, seeking solutions through open exchange, without resorting to oppression and domination.

It is not too late. God’s world has incredible healing powers. Within a single generation, we could steer the earth toward our children’s future. Let that generation start now, with God’s help and blessing.

Rome – Venice, 10 June 2002


Evangelical Climate Initiative

ECI

CLAIM 1

Human-Induced Climate Change is Real and increasing international instability, which could

lead to more security threats to our nation. Poor nations and poor individuals have fewer

resources available to cope with major challenges and threats. The consequences of global warming will therefore hit the poor the hardest, in part because those areas likely to be signi?cantly affected ?rst are in the poorest regions of the world. Millions of people could die in this century because of climate change, most of them our poorest global neighbors.

CLAIM 2

The Consequences of Climate Change Will Be Signi?cant, and Will Hit the Poor the Hardest

THE EARTH’S NATURAL SYSTEMS

are resilient but not in?nitely so, and human civilizations are remarkably dependent on ecological stability and well-being. It is easy to forget this until that stability and well-being are threatened. Even small rises in global temperatures will have such likely impacts as: sea level rise; more frequent heat waves, droughts, and extreme weather events such as torrential rains and ?oods; increased tropical diseases in now-temperate regions; and more intense hurricanes. It could lead to signi?cant reduction in agricultural output, especially in poor countries.

Low-lying regions, indeed entire islands, could ?nd themselves under water. (This is not to mention the various negative impacts climate change could have on God’s other creatures.) Each of these impacts increases the likelihood of refugees from ?ooding or famine, violent con?icts, Millions of people could die in this century because of climate change, most

of them our poorest global neighbors. Jesus said: “Love your neighbor as yourself.” —MK. 12:31

WHILE WE cannot here review the full range of relevant biblical convictions related to care of the creation, we emphasize the following points:

? Christians must care about climate change because we love God the Creator and Jesus our Lord, through whom and for whom the creation was made. This is God’s world, and any damage that we do to God’s world is an offense against God Himself (Gen. 1; Ps. 24; Col. 1:16).

? Christians must care about climate change because we are called to love our neighbors, to do unto others as we would have them do unto us, and to protect and care for the least of these as though each was Jesus Christ himself (Mt. 22:34–40; Mt. 7:12; Mt. 25:31–46).

? Christians, noting the fact that most of the climate change problem is human induced, are reminded that when God made humanity he commissioned us to exercise stewardship over the earth and its creatures. Climate change is the latest evidence of our failure to exercise proper stewardship, and constitutes a critical opportunity for us to do better (Gen. 1:26–28).

Love of God, love of neighbor, and the demands of stewardship are more than enough reason for evangelical Christians to respond to the climate change problem with moral passion and concrete action. Christians must care about climate change because we are called to love our neighbors.

CLAIM 3

Christian Moral Convictions Demand Our Response to the Climate Change Problem

THE BASIC TASK for all of the world’s inhabitants is to ?nd ways now to begin to reduce the carbon dioxide emissions from the burning of fossil fuels that are the primary cause of human-induced climate change.

There are several reasons for urgency. First, deadly impacts are being experienced now. Second, the oceans only warm slowly, creating a lag in experiencing the consequences. Much of the climate change to which we are already committed will not be realized for several decades. The consequences of the pollution we create now will be visited upon our children and grandchildren. Third, as individuals and as a society we are making long-term decisions

today that will determine how much carbon dioxide we will emit in the future, such as whether to purchase energy ef?cient vehicles and appliances that will last for 10-20 years, or whether to build more coal-burning power plants that last for 50 years rather than investing more in energy ef?ciency and renewable energy.

In the United States, the most important immediate step that can be taken at the federal level is to pass and implement national legislation requiring suf?cient economy-wide reductions in carbon dioxide emissions through cost-effective, market based mechanisms such as a cap-and-trade program.

On June 22, 2005 the Senate passed the Domenici Bingaman resolution af?rming this approach,

and a number of major energy companies now acknowledge that this method is best both for the environment and for business.

Numerous positive actions to prevent and mitigate climate change are being implemented across our society by state and local governments, churches, smaller businesses, and individuals.

CLAIM 4

The need to act now is urgent. Governments, businesses, churches, and individuals all have a role to play in addressing climate change—starting now.

We commend the Senators who have taken this stand and encourage them to ful?ll their pledge. We also applaud the steps taken by such companies as

BP, Shell, General Electric, Cinergy, Duke Energy, and DuPont, all of which have moved ahead of

the pace of government action through innovative measures implemented within their companies in the U.S. and around the world. In so doing they have offered timely leadership.

Numerous positive actions to prevent and mitigate climate change are being implemented across our society by state and local governments, churches, smaller businesses, and individuals. These commendable efforts focus on such matters as energy ef?ciency, the use of renewable energy, low CO 2 emitting technologies, and the purchase of hybrid vehicles. These efforts can easily be shown to save money, save energy, reduce global warming pollution as well as air pollution that harm human health, and eventually pay for themselves. There

is much more to be done, but these pioneers are already helping to show the way forward.

Finally, while we must reduce our global warming pollution to help mitigate the impacts of climate change, as a society and as individuals we must also help the poor adapt to the signi?cant harm that global warming will cause.

The Middle Way

Buddhism is a nontheistic religion that encompasses a variety of traditions, beliefs and practices largely based on teachings attributed to Siddhartha Gautama, who is commonly known as the Buddha, meaning “the awakened one”. According to Buddhist tradition, the Buddha lived … Continue reading


Buddhism is a nontheistic religion that encompasses a variety of traditions, beliefs and practices largely based on teachings attributed to Siddhartha Gautama, who is commonly known as the Buddha, meaning “the awakened one”. According to Buddhist tradition, the Buddha lived and taught in the eastern part of the Indian subcontinent sometime between the 6th and 4th centuries BCE.[1] He is recognized by Buddhists as an awakened or enlightened teacher who shared his insights to help sentient beings end their suffering through the elimination of craving and ignorance by way of understanding and the seeing of dependent origination, with the ultimate goal of attainment of the sublime state of nirvana.[2]

Two major branches of Buddhism are generally recognized: Theravada (“The School of the Elders”) and Mahayana (“The Great Vehicle”). Theravada has a widespread following in Sri Lanka and Southeast Asia (Cambodia, Laos, Thailand, Myanmar etc.). Mahayana is found throughout East Asia (China, Korea, Japan, Vietnam, Singapore, Taiwan etc.) and includes the traditions of Pure Land, Zen, Nichiren Buddhism, Tibetan Buddhism, Shingon, and Tiantai (Tendai). In some classifications, Vajrayana—practiced mainly in Tibet and Mongolia, and adjacent parts of China and Russia—is recognized as a third branch, while others classify it as a part of Mahayana.

While Buddhism is practiced primarily in Asia, both major branches are now found throughout the world. Estimates of Buddhists worldwide vary significantly depending on the way Buddhist adherence is defined. Estimates range from 350 million to 1.6 billion, with 350–550 million the most widely accepted figure. Buddhism is also recognized as one of the fastest growing religions in the world.[3][4][5][6]
Buddhist schools vary on the exact nature of the path to liberation, the importance and canonicity of various teachings and scriptures, and especially their respective practices.[7] The foundations of Buddhist tradition and practice are the Three Jewels: the Buddha, the Dharma (the teachings), and the Sangha (the community). Taking “refuge in the triple gem” has traditionally been a declaration and commitment to being on the Buddhist path, and in general distinguishes a Buddhist from a non-Buddhist.[8] Other practices may include following ethical precepts; support of the monastic community; renouncing conventional living and becoming a monastic; the development of mindfulness and practice of meditation; cultivation of higher wisdom and discernment; study of scriptures; devotional practices; ceremonies; and in the Mahayana tradition, invocation of buddhas and bodhisattvas.


The Four Noble Truths (Sanskrit: catv?ri ?ryasaty?ni; Pali: catt?ri ariyasacc?ni) are “the truths of the Noble Ones,” which express the basic orientation of Buddhism: this worldly existence is fundamentally unsatisfactory, but there is a path to liberation from repeated worldly existence. The truths are as follows:

  1. The Truth of Dukkha is that all conditional phenomena and experiences are not ultimately satisfying;
  2. The Truth of the Origin of Dukkha is that craving for and clinging to what is pleasurable and aversion to what is not pleasurable result in becoming, rebirth, dissatisfaction, and redeath;
  3. The Truth of the Cessation of Dukkha is that putting an end to this craving and clinging also means that rebirth, dissatisfaction, and redeath can no longer arise;
  4. The Truth of the Path Of Liberation from Dukkha is that by following the Noble Eightfold Path—namely, behaving decently, cultivating discipline, and practicing mindfulness and meditation—an end can be put to craving, to clinging, to becoming, to rebirth, to dissatisfaction, and to redeath.

The four truths provide a useful conceptual framework for making sense of Buddhist thought, which has to be personally understood or “experienced.” Many Buddhist teachers present them as the essence of Buddhist teachings, though this importance developed over time, substituting older notions of what constitutes prajna, or “liberating insight.”[1][2]

In the sutras the four truths have both a symbolic and a propositional function. They represent the awakening and liberation of the Buddha, but also the possibility of liberation for all sentient beings, describing how release from craving is to be reached.

The first noble truth is the truth of dukkha.[note 17] It gives an overview of what is regarded to be dukkha, starting with samsara, the ongoing process of death and rebirth:[citation needed]

  1. Birth is dukkha, aging is dukkha, illness is dukkha, death is dukkha;
  2. Sorrow, lamentation, pain, grief, & despair are dukkha;
  3. Association with the unbeloved is dukkha; separation from the loved is dukkha;
  4. Not getting what is wanted is dukkha.
  5. In conclusion, the five clinging-aggregates are dukkha.

The Dukkhata Sutta, Samyutta Nikaya 45.165,[web 13][web 14] describes three kinds of dukkhataa, suffering in the most general sense:[web 13][note 18]

  1. Dukkha-dukkhataa, “the actual feeling of physical or mental pain or anguish”,[web 13] “response to unpleasant physical or mental experiences”;[web 14]
  2. Sa?kh?ra-dukkhataa, “the suffering produced by all ‘conditioned phenomena’”;[note 19][note 20] “craving for things to be how we want them to be.”[web 14] It is a basic unsatisfactoriness pervading all forms of existence, due to ignorance of the fact that all forms of life are changing, impermanent and without any inner core or substance. It is a lack of satisfaction, a sense that things never measure up to our expectations or standards.
  3. Vipari??ma-dukkhataa, “the suffering associated with pleasant bodily and mental feelings: “because they are the cause for the arising of pain when they change”,[web 13]“when we’re enjoying a pleasant experience, we crave for it to continue […] inevitably, the universal law of impermanence leaves that craving unsatisfied.”[web 14]

Majjhima Nikaya 149:3 gives a concise description of dukkha:

When one abides inflamed by lust, fettered, infatuated, contemplating gratification, […] [o]ne’s bodily and mental troubles increase, one’s bodily and mental torments increase, one’s bodily and mental fevers increase, and one experiences bodily and mental suffering.[23]

From a Buddhist perspective, labelling Buddhism as “a bleak, pessimistic and world-denying philosophy,” as some commentators have done, “may reflect a deep-seated refusal to accept the reality of dukkha itself.”[24]


The Noble Eightfold Path (Pali: ariyo a??ha?giko maggo, Sanskrit: ?ry?????gam?rga)[1] is one of the principal teachings of?r?vakay?na. It is used to develop insight into the true nature of phenomena (or reality) and to eradicate greed, hatred, and delusion. The Noble Eightfold Path is the fourth of the Buddha’s Four Noble Truths; the first element of the Noble Eightfold Path is, in turn, an understanding of the Four Noble Truths. It is also known as the Middle Path or Middle Way. Its goal is Arhatship.[2] The Noble Eightfold Path is contrasted with the Bodhisattva path of Mahayana which culminates in Buddhahood.[3]

All eight elements of the Path begin with the word “right,” which translates the word samyañc (in Sanskrit) or samm? (in P?li). These denote completion, togetherness, and coherence, and can also suggest the senses of “perfect” or “ideal.”[4] ‘Samma’ is also translated as “wholesome,” “wise” and “skillful.”

In Buddhist symbolism, the Noble Eightfold Path is often represented by means of the dharma wheel (dharmachakra), whose eight spokes represent the eight elements of the path.

The Noble Eightfold Path is sometimes divided into three basic divisions, as follows:[11][12]

Division Eightfold Path factors Acquired factors
Wisdom (Sanskrit: prajñ?, P?li: paññ?) 1. Right view 9. Superior right knowledge
2. Right intention 10. Superior right liberation
Ethical conduct (Sanskrit: ??la, P?li: s?la) 3. Right speech
4. Right action
5. Right livelihood
Concentration (Sanskrit and P?li: sam?dhi) 6. Right effort
7. Right mindfulness
8. Right concentration

This presentation is called the “Three Higher Trainings” in Mah?y?na Buddhism: higher moral discipline, higher concentration and higher wisdom. “Higher” here refers to the fact that these trainings that lead to liberation and enlightenment are engaged in with the motivation of renunciation or bodhicitta.


The Way of Zen

The Way of Zen begins as a succinct guide through the histories of Buddhism and Taoism leading up to the development of Zen Buddhism, which drew deeply from both traditions. It then goes on to paint a broad but insightful picture of Zen as it was and is practiced, both as a religion and as an element of diverse East Asian arts and disciplines. Watts’s narrative clears away the mystery while enhancing the mystique of Zen.

Since the first publication of this book in 1957, Zen Buddhism has become firmly established in the West. As Zen has taken root in Western soil, it has incorporated much of the attitude and approach set forth by Watts in The Way of Zen, which remains one of the most important introductory books in Western Zen

Thích Nh?t H?nh

Published on Dec 2, 2012
Thích Nhất Hạnh es un Maestro Zen nacido en Vietnam Central el 11 de Octubre de 1926, monje budista desde hace más de cuatro décadas y activista por la Paz, nominado para el Premio Nobel por ese motivo. Refugiado político en Francia desde 1972, por su combate pacífico, empezado durante la guerra de Vietnam
En Vietnam Fundó la Escuela de la Juventud para los Servicios Sociales, la Universidad Budista de Vanh Hanh, la editorial Le Boi Press y la Orden del Interser. Enseñó en la Universidad de Columbia y la Sorbona. En 1967 Fue nominado por Martin Luther King para el Premio Nobel de la Paz.
Actualmente vive en Francia, en una comunidad de enseñanza Budista llamada Plum Village fundada en 1982, cercana a Burdeos.
http://integrida.net/

Uploaded on Jan 5, 2012
Retiro 2004.Una buena respiración es suficiente.
Uno de los maestros zen más conocidos y respetados del mundo, poeta, activista por la paz y los derechos humanos, Thich Nhat Hahn (sus estudiantes lo llaman Thay, que significa “maestro”) ha tenido una vida extraordinaria. Nació en el Vietnam central, en 1926, y se convirtió en monje a la edad de 16 años. La guerra de Vietnam enfrentó a los monasterios a la difícil cuestión de decidir si llevar una vida contemplativa y dedicarse solo a la meditación en los monasterios o ayudar a sus conciudadanos que sufrían bajo los ataques de las bombas y la devastación de la guerra. Nhat Hanh fue uno de los que decidió hacer ambas cosas, ayudando a fundar el movimiento del “Budismo comprometido”. Ha dedicado su vida, desde entonces, al trabajo de la transformación personal para el beneficio de los individuos y la sociedad.

thay joven

Al principio de los años 60, en Saigón, Thich Nhat Hahn fundó la Escuela para el Servicio de Ayuda Social, una organización de ayuda para la reconstrucción de los pueblos y aldeas bombardeadas, la construcción de escuelas y centros médicos, el realojamiento de familias, y la organización de cooperativas agrícolas. Con la ayuda de más de 10.000 estudiantes voluntarios, la SYSS basó su trabajo en los principios budistas de no violencia y acción compasiva. A pesar de la oposición del gobierno vietnamita, Nhat Hahn también fundó la Universidad Budista, una editorial y una influyente revista de activismo por la paz, en Vietnam.

Martin-Luther-King_8Tras visitar los Estados Unidos en 1966 en misión de paz, se le prohibió su vuelta a Vietnam en 1966. En sus viajes siguientes a los Estados Unidos, tuvo entrevistas con oficiales federales y del Pentágono, como Robert McNamara, a los que presentó argumentos para detener la guerra y pedir la paz. Puede que Nhat Hahn haya ayudado a cambiar el curso de la historia de los Estados Unidos, cuando pidió a Martin Luther King que se opusiera a la guerra de Vietnam públicamente, ayudando, de esta manera, al movimiento por la paz. Al año siguiente, King nominó a Thich Nhat Hahn para el Premio Nóbel de la Paz. Más tarde, Nhat Hanh encabezó la delegación Budista en la Cumbre por la Paz en Paris.

En 1982 fundó Plum Village, una comunidad Budista en el exilio, en Francia, donde continua su trabajo de ayuda a los refugiados, los llamados “boat people”, “gente de los barcos”, prisioneros políticos, y familias pobres de Vietnam y de todo el mundo. También ha recibido un merecido reconocimiento por su trabajo por los Veteranos de

Vietnam, por sus retiros de meditación y su prolífica obra literaria sobre meditación, plena consciencia y paz. Ha publicado 85 libros de poesía, prosa, oraciones, de los cuales 40 están en inglés, incluyendo los más vendidos, “Llámame por mis verdaderos nombres”, “La paz está en cada paso”, “Ser paz”, “Tocando la paz”, “Buda viviente, Cristo viviente”, “Enseñanzas sobre el amor”, “El camino de la emancipación”, e “Ira”. En Septiembre del 2001, justo pocos días tras los ataques al World Trade Center, dió un memorable discurso sobre la no violencia y el perdón, en la Iglesia Riverside de Nueva York. En Septiembre del 2003 pronunció un discurso a miembros del congreso de los Estados Unidos, en un retiro de dos días. Thich Nhat Hanh continua viviendo en Plum Village, en la comunidad de meditación que él fundó, donde enseña, escribe y trabaja en los jardines; dirige retiros por todo el mundo sobre el “arte de la vida consciente”.

Published on Dec 2, 2012
Thích Nh?t H?nh es un Maestro Zen nacido en Vietnam Central el 11 de Octubre de 1926, monje budista desde hace más de cuatro décadas y activista por la Paz, nominado para el Premio Nobel por ese motivo. Refugiado político en Francia desde 1972, por su combate pacífico, empezado durante la guerra de Vietnam
En Vietnam Fundó la Escuela de la Juventud para los Servicios Sociales, la Universidad Budista de Vanh Hanh, la editorial Le Boi Press y la Orden del Interser. Enseñó en la Universidad de Columbia y la Sorbona. En 1967 Fue nominado por Martin Luther King para el Premio Nobel de la Paz.
Actualmente vive en Francia, en una comunidad de enseñanza Budista llamada Plum Village fundada en 1982, cercana a Burdeos.
http://integrida.net/

Uploaded on Jan 5, 2012
Retiro 2004.Una buena respiración es suficiente.
Uno de los maestros zen más conocidos y respetados del mundo, poeta, activista por la paz y los derechos humanos, Thich Nhat Hahn (sus estudiantes lo llaman Thay, que significa “maestro”) ha tenido una vida extraordinaria. Nació en el Vietnam central, en 1926, y se convirtió en monje a la edad de 16 años. La guerra de Vietnam enfrentó a los monasterios a la difícil cuestión de decidir si llevar una vida contemplativa y dedicarse solo a la meditación en los monasterios o ayudar a sus conciudadanos que sufrían bajo los ataques de las bombas y la devastación de la guerra. Nhat Hanh fue uno de los que decidió hacer ambas cosas, ayudando a fundar el movimiento del “Budismo comprometido”. Ha dedicado su vida, desde entonces, al trabajo de la transformación personal para el beneficio de los individuos y la sociedad.

thay joven

Al principio de los años 60, en Saigón, Thich Nhat Hahn fundó la Escuela para el Servicio de Ayuda Social, una organización de ayuda para la reconstrucción de los pueblos y aldeas bombardeadas, la construcción de escuelas y centros médicos, el realojamiento de familias, y la organización de cooperativas agrícolas. Con la ayuda de más de 10.000 estudiantes voluntarios, la SYSS basó su trabajo en los principios budistas de no violencia y acción compasiva. A pesar de la oposición del gobierno vietnamita, Nhat Hahn también fundó la Universidad Budista, una editorial y una influyente revista de activismo por la paz, en Vietnam.

Martin-Luther-King_8Tras visitar los Estados Unidos en 1966 en misión de paz, se le prohibió su vuelta a Vietnam en 1966. En sus viajes siguientes a los Estados Unidos, tuvo entrevistas con oficiales federales y del Pentágono, como Robert McNamara, a los que presentó argumentos para detener la guerra y pedir la paz. Puede que Nhat Hahn haya ayudado a cambiar el curso de la historia de los Estados Unidos, cuando pidió a Martin Luther King que se opusiera a la guerra de Vietnam públicamente, ayudando, de esta manera, al movimiento por la paz. Al año siguiente, King nominó a Thich Nhat Hahn para el Premio Nóbel de la Paz. Más tarde, Nhat Hanh encabezó la delegación Budista en la Cumbre por la Paz en Paris.

En 1982 fundó Plum Village, una comunidad Budista en el exilio, en Francia, donde continua su trabajo de ayuda a los refugiados, los llamados “boat people”, “gente de los barcos”, prisioneros políticos, y familias pobres de Vietnam y de todo el mundo. También ha recibido un merecido reconocimiento por su trabajo por los Veteranos de

Vietnam, por sus retiros de meditación y su prolífica obra literaria sobre meditación, plena consciencia y paz. Ha publicado 85 libros de poesía, prosa, oraciones, de los cuales 40 están en inglés, incluyendo los más vendidos, “Llámame por mis verdaderos nombres”, “La paz está en cada paso”, “Ser paz”, “Tocando la paz”, “Buda viviente, Cristo viviente”, “Enseñanzas sobre el amor”, “El camino de la emancipación”, e “Ira”. En Septiembre del 2001, justo pocos días tras los ataques al World Trade Center, dió un memorable discurso sobre la no violencia y el perdón, en la Iglesia Riverside de Nueva York. En Septiembre del 2003 pronunció un discurso a miembros del congreso de los Estados Unidos, en un retiro de dos días. Thich Nhat Hanh continua viviendo en Plum Village, en la comunidad de meditación que él fundó, donde enseña, escribe y trabaja en los jardines; dirige retiros por todo el mundo sobre el “arte de la vida consciente”.

the media campaign against Israel

Published on Jul 22, 2014 Rula Jebreal said on MSNBC yesterday that the network (as well as the rest of the media) is betraying a pro-Israel bias in its coverage of the Gaza conflict, and tweeted hours later all her … Continue reading

Published on Jul 22, 2014
Rula Jebreal said on MSNBC yesterday that the network (as well as the rest of the media) is betraying a pro-Israel bias in its coverage of the Gaza conflict, and tweeted hours later all her future TV appearances were pulled. Fortunately, Chris Hayes brought her on his show tonight for a fierce debate over the media’s “responsibility” in how to cover the conflict between Israel and Hamas.

Hayes suggested that certain media outlets, MSNBC included, have been doing a much better job of being fair, even if she’s right about imbalanced coverage. But Jebreal argued it’s not good enough, because the media is still “creating a disservice” by taking a largely pro-Israel side and ignoring the Palestinians living “under siege.”

She said the media is supporting a “destructive” Israeli policy and gives way too much airtime to Israeli officials as opposed to Palestinian ones. Hayes shot back that firstly, it’s been hard for the networks to book Hamas officials in the first place, and secondly, airtime may not be as good a metric to judge with as toughness of the interviews themselves.

Jebreal maintained that they’re not “being interviewed in the same way” and the media’s abdicating its responsibility by essentially taking a side.


Gaza: Israel has Left 1.7 mn. with no Clean Water, Little Electricity

By Luisa Gandolfo, University of Aberdeen

When Operation Protective Edge commenced on July 8, Israel pledged to draw on lessons learned from previous conflicts to ensure that this operation would not near the duration of the 2008-2009 Gaza War. But it’s been three weeks and one day since the conflict began, bringing it in line withOperation Cast Lead.

The infrastructural damage of the previous war has yet to be repaired – and now it has been set back further, following the destruction of Gaza’s sole power plant. Serving 1.8m people, the plant was struck during a seven-hour bombardment in which 128 Palestinians died, bringing the number of fatalities to more than 1,200 Palestinians and 53 Israeli soldiers.

As Israeli prime minister Benjamin Netanyahu, warned of “a long conflict ahead”, residents of the Gaza Strip now confront severe water restrictions as the loss of the station paralyses the region’s water pumps and electricity will be unavailable for months to come.

Three beautiful girls and a sad story

They are us, we are them x Everyday, more and more people become aware of Rachel’s work in Palestine and the positivity she left behind. Her parents have tirelessly been working for the last 7 years to bring justice for … Continue reading

They are us, we are them

x

Everyday, more and more people become aware of Rachel’s work in Palestine and the positivity she left behind. Her parents have tirelessly been working for the last 7 years to bring justice for the shocking and disgraceful behaviour shown by the Israeli and American governments regarding Rachel’s death.

I sincerely hope you will help Rachel, her parents and supporters by spreading this video and learning more about her.

Please visit the Rachel Corrie Foundation

http://en.wikipedia.org/wiki/Rachel_Corrie