The Treaty Of The Cold War - 1520 Words

The Cold War was one of the longest, cease fire wars in United States history. It contained many events for many countries, and had many positives, but also quite a few negatives. Although there was plenty of peacefulness in the war, many lives were still lost. Also, many countries were involved, and it is considered to be the unrecognized World War III by some. While researching, I hope to discover at what event did Russia decide to unite with China and parts of Germany to try and overtake France, the United Kingdom, and The United States by identifying actions from each country that might signify a pact. In the beginning of the Cold War, it was just the end of World War II. It began – officially – when the United States used two bombs†¦show more content†¦The United States, on the other hand, was recovering from multiple devastations. World War II had taken a toll on the citizens due to the casualties and the unnecessary battles. Therefore, they were caught off guard, and it allowed Russia to advance more, but they still didn’t get too far ahead. This was because of France and the United Kingdom. They were able to get Russia under control, for the most part, until the United States was filled in. At that point, Winston Churchill made ‘The Sinews of Peace’ speech, also known as The Iron Curtain speech, in Fulton, Missouri, USA. The speech really helped everyone get back into the game, and unite together. In 1949, NATO was created, just for the Cold War. NATO, an acronym for North Atlantic Treaty Organization, originally had the United States, the United Kingdom, Belgium, the Netherlands, Luxembourg, France, Canada, Portugal, Italy, Norway, Denmark, and Iceland as members. Its purpose was to keep an alliance against Communist Russia and their allies. Just a few months after this, Russia tested its atomic bomb it had built, and by no surprise, it was in fact lethal. Knowing that Russia could also use atomic bombs now, NATO members were panicked, and needed an upper hand. Luckily for them, China had just been overtaken by Communist leader Mao Zedong. This was good because it let the Powers know that Russia would fracture its power, leaving weak spots for them to poke at, and eventually break Russia’s shield.

The Increased Presence Of Public Surveillance Technology...

The Increased Presence of Public Surveillance Technology Justified With the number of burglaries and thefts ever increasing, it is essential for the government and business owners to keep a watchful eye on the public. Contenders of Cobens essay would agree that watching over someone’s whereabouts makes the observed grow uneasy. This also brings up the question of whether keeping a watchful eye is actually effective at deterring wrongful behavior? Watching over someone with or without them knowing can be controversial. In many arguments it is brought up that security cameras pose a threat to civil liberties. Civil liberties are essentially laws that are put in place for the wellbeing of the community. The Fourth Amendment of the†¦show more content†¦Although a specific number cant be placed, the NSA is able to access any cellular device that they wish to. (). It is almost impossible to go about our daily lives without being seen by a surveillance camera or to have your computer activity monitored. Coben would most likely agree that the Government it too nosy. However when having the ability to see everything is in your hands it’s hard to filter how much you actually see. This is a conundrum because you cant monitor a child’s computer and not observe everything that has been seen. However spying on computer activity is not something that only parents and the Government does, it is also something businesse s are doing. Businesses putting in cameras and monitoring computers are not uncommon now a days. Observing the work area and its employees allows employers to find out who works and who doesn t. Well-placed cameras and software helps companies detect and identify any employees who may be stealing company property or slacking off on work computers. A 2005 survey by the American Management Association showed that more than half of the employers use video surveillance at work to counter theft, violence, or sabotage (AMA 2010). And 16% of the employers surveyed used video surveillance to monitor employee performance (AMA 2010). When talking about property damage, having the surveillance cameras monitored by security personnel greatly increases the chance of catching anyone misusing or stealing companyShow MoreRelatedNSA and Edward Snowden Essay examples1326 Words   |  6 Pagesage darkened by the looming shadow of terrorism, another force threatens to dominate the skyline and obscure the light of l iberty behind promises of safety and security: government surveillance. As an employee of the NSA, Edward Snowden broke his vow of secrecy to inform the public of our government’s furtive surveillance acts, but does this render him traitorous? To answer this, we must first ask ourselves, traitorous to whom? 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Although a decade later there were significant changes in correction policies and sentencing as well as technology. However the rehabilitative model indeterminate sentencing, discretionary parole release, and offender treatment was all eliminated and a new model was put into place. This new model was determinate, punitive, and offence focused, and it increased the number of offenders getting locked up forRead MoreMobile Payment Apps And Its Impact On The World3485 Words   |  14 Pagesacts have turned into formalized inscriptions, which, once embedded in the larger economy of wider publics, take on a different value. Utterances previously expressed offhandedly are now released into a public domain where they can have far-reaching and long-lasting effects.† (2) This article became â€Å"a formalized inscription† upon which the user-controlled media of today based its barrage of public attacks on Venmo. In my personal life, I’ve experienced the small scale debate about Venmo, having

Obesity in Australia

Question: Discuss about the Obesity in Australia. Answer: Introduction: Many health concerns have arisen in the last decade as a consequence of either lifestyle or pollution in the air we breathe or the food we eat. These are the emerging health issues that have targeted individual irrespective of age or gender (Bogossian et al., 2012). One of such concerns is the rapid escalation of obesity in the mass. Be it children or adolescents or adults. Men and women all ages are the victim of this predicament. Despite it being a global health issue this report takes up Australia as an example to evaluate different aspects of obesity and different stakeholders associated with this issue (Brennan et al., 2015). All about obesity: Obesity has become one of the primary factors leading to a high mortality rates worldwide, by paving the way for fatal medical complications (Finegood, 2012). Australia also has made a place for itself in the long list of obesity epidemic countries. In order to target the issue of obesity it is vital to characterize the disease itself. Obesity is a clinical condition that causes the body mass index to increase rapidly that has the potential to impart an adverse effect on the health and wellbeing of the individuals (Brennan et al., 2015). There are a lot of factors that can contribute to obesity like food habits, life style choices or genetic predisposition. Obesity leads to a lot of other more complicated health problems including diabetes, cardiac complications and hypertension, but societal stigma continues to be the lethal most consequence of obesity. Different stakeholders: Obesity is a major global health concern and naturally there are different stakeholders associated with it in both health sector and outside health sector. Each stakeholder has a different role to play in this context. The most vital stakeholder will be the people that suffer with excessive body weight themselves, from children to adults, across all age groups (Lacy et al., 2012). The next major stakeholder would be the clinical practioner or nutritionist that an obese would seek advice from along with the health care providers that will be involved in caring and assisting for the obese individuals. There are a lot of medications available in the market that addresses the issue of obesity, the manufacturers and the sellers of these medications are important stakeholders in this. Surpassing the medical sector there are a lot of other stakeholders involved in this issue. Most importantly the gym is undoubtedly the most important stakeholder outside the realm of health care services (Lu ke Stamatakis, 2012). Apart from that there are slimming tools and technologies available in the market along with slimming clothing that attempt to camouflage the appearance of obesity. There are block clubs and charitable events and civic events in the region that are actively involved in supporting and motivating the obese. There are a number social service agencies and recreational centres or yoga centres that provide regular exercise activities for the obese to help them regain control of their lives. There are different classes available as well that educate the people suffering with obesity about different diet options and supplements that help with reducing or burning extra fat and different exercise regimes that help in reshaping (Lacy et al., 2012). Systems thinking approach: With the varied range of stakeholders, an emerging health concern such as the increasing obesity in the mass will undoubtedly have a lot of factors complicating the path of finding a solution. The societal discrimination and self indulgence being the prime few of them, however incorporating a systems thinking approach can easily prove to be the light in the dark abyss (Swinburn Wood, 2013). A system thinking approach facilitates the selection of a solution, utilizing a variety of different resources, methodologies, theories and principles (Walls et al., 2012). Using these tools the purpose behind a systems thinking approach is to arrive at a conclusion that acknowledges the interrelationship among the key stakeholders and identification of a common process that leads to a stable future. A systems thinking approach to improve the health conditions in a population level involves a preconceived and well organized curated care setting that addresses all factor associated with the particular issue. In a global issue like obesity, the intervention has to be effective and efficiently incorporated into the activities of all the stakeholders involved. For example in case of a obese child, a systems thinking approach to his care will involve himself, his family, his physician, the managed care organizer and the external stakeholders indirectly associated (Swinburn Wood, 2013). However there are some limitations to the implementation of a systems thinking approach. Limitations and restrictions: The MCO health care setting is ideal for incorporating a systems thinking approach to tackle obesity as a health concern but implementation of it can face some serious challenges. The first challenge is the lack of substantial data of what works in a health care setting to tackle obesity (Walls et al., 2012). The other major setback will be the denial and preconceived notions in the general mass, for example in native communities of Australia the perceived notion of the inefficacy and risk of the programs or interventions can seriously hamper the outcome of the systems approach. Small scale interventions don not always work in bigger settings and Australia being diverse with strong multicultural influence it become4 even more of a problem. Lastly the lack of motivation or will in the obesogenic population to participate or volunteer to changes that can help them get back in shape (Johnston, Matteson Finegood, 2014). Recommendation: Despite all the challenges the systems thinking approach is certainly the optimal opportunity for the obese to change their lifestyle and improve their social and personal dignity. A few careful strategies can attempt to overcome the challenges to successful incorporation of changes that can help the obesogenic population of Australia to a great extent (Johnston, Matteson Finegood, 2014). Generating awareness in the mass about the adverse effects of obesity. Finding more engaging techniques that will persuade the obese to try Counselling to destroy myths and safeguarding confidentiality so that the participants feel empowered and safe. Persuasive campaigning that invites the people to take the plunge and try the intervention (Lacy et al., 2012) Conclusion: This innovative systematic approach has a huge potential to successfully target and diminish the alarmingly increasing rates of obesity in the population at large irrespective of age or gender. The systems thinking approach facilitates specific targeted implementation procedures that if incorporated at the right time in the right way, can yield wondrous results. However the challenges that still prevail in the incorporation can be a tricky hurdle to overcome but effective participation of all stakeholders can ensure successful incorporation and impactful results. References: Bogossian, F. E., Hepworth, J., Leong, G. M., Flaws, D. F., Gibbons, K. S., Benefer, C. A., Turner, C. T. (2012). A cross-sectional analysis of patterns of obesity in a cohort of working nurses and midwives in Australia, New Zealand, and the United Kingdom.International journal of nursing studies,49(6), 727-738. Brennan, L. K., Sabounchi, N. S., Kemner, A. L., Hovmand, P. (2015). Systems thinking in 49 communities related to healthy eating, active living, and childhood obesity.Journal of Public Health Management and Practice,21, S55-S69. Finegood, D. T. (2012). The importance of systems thinking to address obesity. InObesity Treatment and Prevention: New Directions(Vol. 73, pp. 123-137). Karger Publishers. Johnston, L. M., Matteson, C. L., Finegood, D. T. (2014). Systems science and obesity policy: a novel framework for analyzing and rethinking population-level planning.American journal of public health,104(7), 1270-1278. Lacy, K., Kremer, P., Silva?Sanigorski, A., Allender, S., Leslie, E., Jones, L., ... Swinburn, B. (2012). The appropriateness of opt?out consent for monitoring childhood obesity in Australia.Pediatric obesity,7(5), e62-e67. Luke, D. A., Stamatakis, K. A. (2012). Systems science methods in public health: dynamics, networks, and agents.Annual review of public health,33, 357-376. Swinburn, B., Wood, A. (2013). Progress on obesity prevention over 20 years in Australia and New Zealand.Obesity Reviews,14(S2), 60-68. Walls, H. L., Magliano, D. J., Stevenson, C. E., Backholer, K., Mannan, H. R., Shaw, J. E., Peeters, A. (2012). Projected progression of the prevalence of obesity in Australia.Obesity,20(4), 872-878.

POETRY- Good Friday (Am I a stone and not a sheep) Flashcard

POETRY- Good Friday (Am I a stone and not a sheep)

Subordinationism and Gender

Subordinationism and Gender Free Online Research Papers For decades, theologians have debated Trinitarian doctrine: whether the Trinity exists in scripture; what the Father, Son, and Holy Spirit are; whether the Father, Son, and Holy Spirit are separate personas, etc. These debates and disagreements are still present in current doctrine, and provide some of the basis for denominational separation today. However, they actually date all the way back to the third and fourth centuries, when dozens of scholars sought to define and explain the foundation for the Trinity laid out by the apostles in scripture. Their endeavors at explaining scripture has served as the groundwork that has shaped Christian knowledge, and discussion, of God the Father, God the Son, and God the Holy Spirit, it has even shaped the use of Trinitarian terms. This paper will focus on a specific area in Trinitarian debate called subordinationism, an extreme form of subordinationism known as Arianism, and contemporary conservative evangelical use of subordination. This paper will look at how subordinationism was defined in the early church in the third and fourth centuries, it will look at how Arianism radically reformed and developed its own subordinationism, and it will look at how contemporary evangelicals have manipulated subordinationism to support their doctrine about gender inequality. Through this historical account, this paper will argue that Trinitarian doctrines that do not have a balance between both the unity of the Godhead and individuality of the persons cause a heretical view of God, and lead to beliefs and behaviors that contradict His basic attributes, principles, and commandments for His people. Furthermore, this unity and individuality evidenced in the relational dynamics of the Trinity is the best example God could give His children for human beings striving to regain likeness with Him: it shows us how to successfully relate to one another in equality of nature, but difference in function. As explained previously, early Christian scholars in the third and fourth centuries actively sought to explain the relationship of God the Father, the Son, and the Holy Spirit. It is through their efforts that we have the doctrine of the Trinity today, even as far at the terminology that is currently used in describing these relations. However, even as contemporary times suggest, whenever interpretation of scripture takes place, debate and conflict arise; subordinationism is an example of such disagreements. Those who embraced subordinate ideals, in most cases, advocated the inferiority of Jesus Christ, and subsequently the Holy Spirit, to God the Father in nature, being, and essence. In these terms, subordinationists saw God the Father as head of the Trinity, like a commander in a military sense, and thus argued that Jesus Christ and the Holy Spirit are subjects under Him, subordinate to His command and authority. Thus, subordinationism implies that Jesus Christ and the Holy S pirit are lesser â€Å"gods, not of the same substance of God the father. However, it is important to understand that not all subordinationists ascribed to this idea that Jesus Christ was a lesser God, and this is where the conflict arose. Thus, it is necessary to divide subordinationism into two sects, the orthodox and the heretical: functional subordinationism, and ontological subordinationism. Functional subordination is the idea that subordination is â€Å"for the sake . . . of accomplishing a specific task [and is] therefore limited in scope or duration† (Pierce and Groothuis, 2004, p. 316). Thus, functional subordination is dependent upon circumstances. For example, a blind person is subject to the authority of his or her see-and-eye dog while negotiating a busy street. Similarly, a student is under the authority of his or her teacher in the context of inferior knowledge about the subject being taught (Pierce and Groothuis, 2004, p. 316). If this idea is applied to the Trinity, then it can be argued that Jesus was subject to the authority of the Father during His incarnation and resurrection because He took on the inferior body of the human being. However, after He returned to heaven and shed His earthly body, He was no longer functionally subordinate: His â€Å"subordination [was] limited in scope or duration because it [was] contingent on conditions that [did] not always and everywhere obtain† (Pierce and Groothuis, 2004, p. 318). Most early church theologians, as well as Christians today, believed that there was a hierarchical structure within the Trinity in relation to the incarnate Son, but once the Son was resurrected, and returned to heaven, this hierarchical structure was no longer in place because the function had been fulfilled. Thus, functional subordinationism was seen as orthodox, and anyone who ascribed to the ontological subordination of the Son was seen as a heretic. Ontological subordinationism is, as stated earlier, the crux of heretical subordinationism: it ascribes to the belief that Jesus Christ and the Holy Spirit are inferior to God the Father in nature, essence, and being. Therefore, ontological subordinationism focuses on the Biblical teaching that there is only one true God. â€Å"God the Father . . . is God in the fullest sense, the Son is the . . . Word of God always in the Father who was brought forth for creation and redemption† (Giles, 2004, pp. 272-273). Thus, because The Son and Spirit are generated from the Father, they do not share the same essence, or being. Nevertheless, the Son and Spirit are fully divine persons, but this ontological difference in being subordinates them to the one true God. Therefore, ontological subordinationism focuses on specific passages of the Bible that support the inferiority of the Son, without filtering in those that state that the three persons of the Trinity work together in unity an d that there is no inferiority among them: they ascribe to a heretical view of God because their doctrine denies all the attributes of God that appear in Biblical text. Arianism is similar to ontological subordination in the idea that the human traits of the incarnate Son proved that he was inferior to the Father, that he was somewhat of a vulnerable God. Because of this, the Son always does the will of the Father, he has to be obedient; the Son is the Father’s subordinate, and describing God the Father and Son as coeternal negates the hierarchical structure of father and son language. The Arians’ ontological subordination of the Son â€Å"always had as its corollary the eternal functional subordination of the Son† (Giles, 2004, p. 273). However, Arianism takes subordinationism a step further and argues that, â€Å"the Son imaged the Father, but only by being created as a derivative copy of some of the Father’s attributes† (Ayres, 2004, p. 16). For the Arians, because the Son is begotten of the Father, it is impossible for him to be God because God is â€Å"uncreated, unbegotten, unoriginated† (Fortman, 1982, p. 63). Furthermore, the Son and Holy Spirit could not be of the same essence as the Father because that would imply that the Father is divisible and mutable. Therefore, Arians believed that the Son was made out of nonexistence and was thus a creature produced by an act of God’s will. Thus, there was not always a Son, so God was not always Father: God created the Son â€Å"as an instrument by which He created the world† (Letham, 2004, p. 113), so the unity of the Trinity is a moral one dependent on will, not an ontological unity dependent on essence. Thus, for the Arians, Jesus was more than ontologically subordinate, because not only was He not like God the Father is essence, being, and nature, but He only existed because of the will of the Father. It was impossible for Jesus to have any ontological relation with the Father; the only similarities to the Father were those created in Him by the Father. Thus, one could argue that the Arians created their own, hybrid subordinationism, one that combined with ontological subordinationism only to be manipulated for their own beliefs about the attributes of God. A contemporary example of subordinationism is that of conservative evangelicals to support the idea that women are subordinate to men in marriage and in the church. These conservative evangelicals argue that the Son is eternally subordinate to the Father in role or function, but equal to Him in essence or being. These conservative evangelicals, like the Arians, have come up with their own form of subordinationism, because prior to their claims, subordinationism argued that although the Son is divine, he is subordinate in his essence, nature, and being, while also being subordinate in his role and functions – ontological subordinationism. However, evangelicals are the first to ague that the Son is of the same essence as the Father, therefore He is equal in nature and being, but he is eternally subordinated in his role and functions. Thus, contemporary subordinationism among conservative evangelicals is a blending of functional and ontological subordinationism. Where functi onal subordinationism states that Jesus was solely subordinate in function in His incarnation, evangelicals argue that His eternal existence is functionally subordinate to God the Father. Conversely, where ontological subordinationism use evidence of Jesus’ role and functions to support claims that the Son is eternally subordinate to the Father because it is impossible for Jesus to share essence with an immutable God, evangelical subordinationism argues that the Son’s role and functions make him eternally subordinate to the Father, while still having the same essence and nature of the Father. However, there are some evangelicals who believe that the Son’s subordination in function to the Father implies that he is also subordinate in essence, nature, and being as well. Nevertheless, evangelical subordinationism argues that the Father is over the Son in authority, and that there is a hierarchical structure within the Trinity. They purport that this subordination of the Son to the Father, this hierarchical structure within the Trinity, correlates with gender relations between men and women. â€Å"Just as the divine Father-Son relationship is hierarchically ordered, so too are the husband-wife relationship in the home and the man-woman relationship in the church† (Pierce and Groothuis, 200, p. 334). Thus, these evangelicals purport that men and women are equal in nature, essence, and being, but women are forever subject to the authority of men functionally, both in the church, – a woman cannot have a higher position over a male – and in the home – the husband is the leader, commander, head of the wife, her role is to heed to his authority. Thus, no matter how â€Å"qualified a woman is, this can never overrule [the fac t that] in church and home, she must not have authority over a man but must support and submit to a man’s authority over her† (Pierce and Groothuis, 2004, p. 302). These evangelicals are convinced that the Bible places men in authority over women. â€Å"Just as God has given ‘headship’ to men in the home and the church, so the Father has a ‘headship’ over the Son and this can never change. The eternal subordination of the Son in authority has its counterpart in the permanent subordination of women† (Giles, 2005, p. 4). In essence, what is being said is that women and men are equal in being, but unequal in role. It is important to note, as Kevin Giles points out, that prior to the twentieth century, it was common to speak of, and purport, the superiority of men and inferiority of women. But, after the women’s liberation movement in the 1970s, Christians were forced to abandon this language of inferiority, and â€Å"most also abandoned the idea that women were subordinated to men† (Giles, 2005, p. 4). Most conservative evangelicals abandoned this language, but still harbored the perception that men actually were superior and women inferior. Thus, they sought a way to support these principles with subtler wording. Therefore, â€Å"they said men and women are equals, it is simply that God has given them different roles† (Giles, 2005, p. 5). As evidenced earlier, although this sounded good, the meaning was entirely different, and not as nice: they argue that men were given the role of leading, and women the role of obeying, â€Å"no other role is in mind† (Giles , 2005, p. 5). Thus, the difference in role is really a difference in authority, which is really a circular way of saying that men are still superior and women are inferior. Add to this the argument about the subordination of the Son to the Father, and you have the perfect, acceptable sounding, modern and spiritual proof for the eternal inferiority of the woman. These evangelical theologians reformed the doctrine of the Trinity using the same terms and ideas they used to prove the leadership of men: the Father and Son are equally divine; they just have different roles or functions. What are these functions? The Father is the commander, the director, the leader, and the Son’s function is to obey and go as the Father sends. Thus, once again, the meaning for their argument of different roles is really an argument for difference in authority, and the evangelicals have a way of subordinating women through scripture. â€Å"If women are permanently subordinated in role and th eir subordinate role can never change, then they are the subordinated sex. In some way they are less than men . . .. Women do not merely function subordinately. In creation, God set them under men in perpetuity† (Giles, 2005, p. 5). Thus, when completely analyzed, these evangelicals have a circular argument, and in essence, support the ontological subordination of the Son without explicitly saying so, simply for the purpose of subtly advocating the inferiority of women. â€Å"The Father rules over the Son like men are to rule over the women set under them† (Giles, 2005, p. 5). This circular argument is part of the basis for criticism of this conservative evangelical subordinationism, however most critics find a problem with the ontological connotations in their claims that the Son is eternally subordinate to the Father. Critics feel that â€Å"the eternal subordination of the Son to the Father in function undermines the complete unity of person and work in the Godhead† because it implies that the Son is not fully equal to the Father in â€Å"divinity, majesty, power, and authority† (Pierce and Groothuis, 2004, p. 338). However, this is not necessarily true because there are several circumstances in which â€Å"equals have different roles – even roles of subordination and authority – yet with no entailment of personal inequality† (Pierce and Groothuis, 2004, p. 314). Is it not possible, then, for the Son to be subordinate to the Father in function while still being equal to Him? These critics would most likely agree, if the statement were qualified. They would more than likely say yes, it is possible for the Son to e equal to the Father in essence, but subordinate in function – during the incarnation. However, this is not necessarily completely true either. As argued by Robert Letham, the Son was the only person of the Trinity to become incarnate, not the Father, nor the Holy Spirit. Thus, â€Å"the Son has permanently and everlastingly united himself to humanity; the Father and Spirit have not† (Letham, 2008, p. 340). Modern Trinitarian perspective illustrates this point best in describing the Trinity as a community of three persons who work in perfect unity and harmony with each other. Furthermore, there is a â€Å"downward thrust in God, from Father to Son by the Holy Spirit† that shows â€Å"a subordination that is not subordinationism or inequality of being in God† (Thompson, 1994, p. 146). The beauty of the Trinity is that the three persons perfectly submit to the authority of one another in unity, and there is no conflict, no jealousy, no hatred. Thus, the Trinity is the ultimate example for the human, especially believer, of one of the most important lessons God has been trying to teach His children after the fall: how to relate in community with other human beings in order to reshape oneself back into His likeness and regain communion with Him. In relation to evangelical subordinationism, this idea can immediately be applied to the relationship of a husband to his wife, and vice versa. Most supporters of evangelical subordinationism quote 1 Corinthians 11:3 which states â€Å"that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God† (KJV). Evangelicals use this verse to support the subordination of women and of Christ. However, there are some problems with this interpretation. First, the Greek work kephale translated to head in English has multiple meanings in this passage, and in verse three does not â€Å"denote a relation of subordination or authority over† (Giles, 2004, p. 284). If we take this into account and jump over to Ephesians 5, we find a passage that admonishes husbands and wives to submit themselves one to another. Wives are to submit themselves to their husbands, and husbands are to love their wives as Christ loved the church. In this cont ext then, one can argue that the headship assigned to the husband means submitting, while also leading by example. Christ loved the church, His love for the church led Him to incarnate Himself to not only submit to us by dying for our transgressions, but to also provide an example of someone who could truly live upright before God; therefore, just as Christ lead the church, so too should husbands lead their wives. Furthermore, in this context, equality of essence but difference of roles does not condone the superiority of males. Rather, it acknowledges that just as the Father, the Son, and the Holy Spirit have different functions within the Trinity, which still having equality of being, each person is able to work in unity and perfection together. So should, and can, a wife and husband. Thus, â€Å"to say that two people differ in function is not to say that one is personally superior to the other† (Pierce and Groothuis, 2004, p. 314). Let it be noted that this position does not advocate cultural conventions of the â€Å"roles† for men and women, but rather the constant submission of husbands and wives to each other, as the Trinity constantly submits one to another. What works for one marriage does not always work for another, as well as the fact that one person’s strengths are another person’s weaknesses. Thus, as the parable of the talents teaches that the Master gives us each different gifts and abilities, determination of roles and functions within a marriage is personal. The two spouses should submit to one other and God, just as the individual persons of the Trinity submit one to another. This principle of working together in unity can be expanded to community relations among mankind. Once again, the example of the unity yet individuality of the Trinity is a prime example of community relation, and God’s desire for His children to relate with each other in love. This example is illustrated all the way back in the Old Testament, when God gave the Law to Moses for the children of Israel. While the Law gave provisions for our relationship with God, much of it was also concerned about community relations with each other. As Leviticus 19:18 states, God desires that we love our neighbors as ourselves, and once again, this idea of equality in being, but difference in function brings a fresh perspective to community relations. As stated before, God gives us each different gifts and abilities, but as Romans 12:4-6 states, â€Å"for as we have many members in one body, and all members have not the same office: so we, being many, are one body in Christ, and every o ne members one of another. Having then gifts differing according to the grace that is given to us† (KJV). These verses plainly speak of the community relationship God desires of us as humans, furthermore believers. Just as the body would not function properly if one part were missing, so too is the community relation of Christ’s church. We all have different roles, different functions, and no role or function is more important than the other because the body of Christ would not function properly without it. Thus, we are to submit one to another, and work in unity, in order for the community to be successful, in order to allow the body to function properly. The interrelationship between the persons of the Trinity is the perfect example for humans, but especially believers, to relate with each other. Just as the three persons of the Trinity work together and submit to each other, they each have different functions. Furthermore the Trinity would not function properly, God would not be God, if one of the persons of the Trinity were not present. God would not be God if He were not God the Father, God the Son, and God the Holy Spirit. The three persons, in unity, are God, but are also individually different. â€Å"The Father gives being to the Son, but in this the Son is not simply passive; he responds in receiving and accepting in obedience. Likewise, Son and Spirit are bound together in mutually receiving from the Father† (Thompson, 1994, p. 145). Thus, there is an eternal self-giving present in the Godhead, but this does not denote inferiority: â€Å"there is and must be total equality† (Thompson, 1994, p. 146). The Trinity is a community of three persons, with three separate centers of consciousness, who exist in unity with one another while still depending on one another. And that is the beauty of the Trinity: â€Å"they are bound together in love, agape love, which, therefore, unites them in the closest and most intimate of relationships† (Giles, 2004, p. 282). This agape love is how we, through the example of the Trinity, should relate with each other. The agape love that God the Father shows the Son and Spirit, and vice versa, is not selfish, and makes â€Å"each more concerned for the other than for himself. There is therefore a mutual submission of each to each of the others and a mutual glorifying of one another† (Giles, 2004, p. 282). Thus, there does exist an eternal functional subordination in the Godhead, but perhaps subordination is not the best term because of its hierarchical connotations of commanding officer and subordinate. Rather, we will say that there e xists a self-less community order within the Godhead, where each puts the other before himself, each has separate functions, but each work together in unity, perfection, and love: the perfect example of how we, as humans, should treat our brothers and sisters. 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How Does the UK and US Fast Food Industry Represent Globalisation, Dissertation

How Does the UK and US Fast Food Industry Represent Globalisation, Gender, Healthy Lifestyle - Dissertation Example century, where globalisation has transformed almost all the facets of the world and has created a universal raised area for all. Fast food industry is growing at a marvelous and remarkable speed with their immense advertising campaign all over the globe. Since the people are moving ahead at a phenomenal pace, therefore, they do not have much options left to have well-prepared and cooked meals. In addition, the traditional concepts of having meals with the entire family as a part of the traditional culture are also shifting, which has emerged and augmented the concept of quick service restaurants that are even renown as fast food restaurants. Numerous studies and researches have come under performances to identify and get familiar with the trends of the fast food industries. The trends vary from country to country due to the cultural differences the people of different nations have their own set of norms, customs and values, which they follow. The overall trend of the fast food indust ry speaks that during the last few decades the demand for the fast foods is increasing at a rampant pace. Nevertheless, the increasing health awareness have caused many legal actions and cases against these fast food restaurants and this negative publicity has made a radical impact on to the sales of the fast foods in many parts of the word. Dominos Pizza and McDonalds are amongst the fast food restaurants that has emerged into giants and leading chain of restaurants that reach the consumers all over the world. The consequences various studies provide the piece of evidence of eating fast foods regularly are leading to numerous health enormities and this subject of matter is a growing concern in the modern times. Health problems that include high cholesterol, high blood pressure, heart problems are the top-rated diseases that arise due to obesity. Obesity has been one of the most common and widespread problems that have come under experience especially amongst the young generations d ue to eating of fast foods. The investigation and the analysis have come to the conclusion that fast foods have a deficiency in vitamins, minerals and carbohydrates due to the reason that these foods are full of bad fats, contains high amount of salt and other preservatives, which results in obesity and other lethal diseases. However, the outcomes of many of the studies also reveals the truth that fast food industry spends a huge amount of their capital in the investments for their promotional campaigns in order to draw the attention of as many customers as possible towards the eating of the fast foods. The most popular forms of advertisements used by them are the print

Social Problem Theories Essay Example | Topics and Well Written Essays - 250 words

Social Problem Theories - Essay Example The aim of Symbolic interactionism is to encourage people to help one another in social matters. A critical focus will be put on the subjective meaning among small groups of people including the popular and non-popular viewpoints. This aids in the understanding and acceptance of the problem. Functionalists will explain the problem of suicide or homicide by looking at the social behavior of an individual in the larger society. This entails the collection of information from the members of the society who may be familiar with the individual in terms of social status (Mooney, Knox, & Schacht, 2012). Since the main focus of the theory is the steady patterns of social relations or structures of the victim, for instance the consequence of social cohesion patterns on the rates of suicide or homicide. In explaining the issue of suicide or homicide, the Functionalist theorists demonstrate how social structures uphold or challenge social stability (Mooney, Knox, & Schacht, 2012. Functionalists will offer a proper analysis on the effects of some members of the society on an individual’s behavior. Basing on the theory therefore, it will be argued that in order to address the problem of suicide or homicide, societal issues must be addressed for instance poverty, unemployment, and relationships. Conflict theorists will explain the problem of suicide or homicide basing on the differences in the societal, political, or material status of the members of the social group (Zetterberg, 2002). The analysis of the socio-political structure differentiates the theory from the functionalism. Conflict theory, will address the issue of differences in power. In most cases, the privileged members of the community always try to uphold their benefits while the poor groups continue to suffer. According to the theory, under special circumstances, steady discrimination patterns in the society might lead to social stability (Zetterberg,