Love. An outward expression of care and justice is a demonstration of love for all that is adversely impacted by negative acts towards the environment. Because all the components of the earth work together in a synergistic, symbiotic, and synthesized natural systemic manner, resulting in a degree of interconnectedness, love is able to dismantle the oppressed-oppressor paradox. Theologically, we are called to love one another. In the Gospel of Xxxx, Xxxxx makes clear the significance of love in His response to the scribes, “You shall love the Lord your God with all your heart, and with 75 Xxxxxxxx, 25. 76 Xxxxxxxx, 26. all your soul and with all your mind and with all your strength. The second is this, ‘You shall love your neighbor as yourself.’ There is no other commandment greater than these” (12:30-31). In this Markan text, Xxxxx emphasizes love captured in the Hebrew scriptures and, in the Xxxxx account of loving thy neighbor, the writer presents a keen example of love for those who are oppressed. Love Thy Neighbor In this familiar New Testament pericope found in Luke 10:25-38, like Xxxx’s version, Xxxxx relies on the Old Testament law of love to explain how one should treat others. Love cannot be excluded when examining the question of inflicting harm as a result of a burning landfill fire or use of disposable plastic water bottle by African Americans. Taking conscientious steps to avoid environmental harm such as air pollution described in the case studies takes into consideration the health and well-being of others, contributes to the flourishing of human existence and is a selfless act that expresses love for others. However, is love enough to propel a race of people to take provocative action towards change that does not render immediate visible results, particularly when not doing so seems more beneficial? Closely examining the impact of the landfill fire and SPWB production reveals environmental injustices towards people of color and those living in lower incomed neighbor[hoods]. God’s call for neighborly love obliges Christians act responsibly towards such neighbors. A theological response in the form of love can manifest itself in different ways. Given the eco-womanist perspective of Xxxxxxx Xxxxxx, Xxxxx Xxxxxx, and other African American environmentalists, let us turn our attention to how love can look in African American worship. If we do so, we must consider the following: How can an African American Christian mother in an oppressive environmenta...
Love. The notion of love as a characteristic of all Aristotelian friendships arises as Xxxxxxxxx defines friendship in terms of the three grounds by which people love, namely (1) that having love for a lifeless object “cannot be called friendship because there is no mutual love;” (2) that love for a friend necessitates “wish[ing] what is good for his sake;” and (3) that love for those who wish good is not friendship, but merely “goodwill if the wish is not reciprocated” (NE 1155b27-34). In these terms, the love of lifeless objects cannot be labeled as ‘friendship’ since there is no exchange of mutual goodwill between the lover and the loved. Additionally, the degree of unanimity, goodwill, and love between the friends depends paradigmatically on the good person's relation to himself, since “his friend is another self” (NE 1166a30-32). Depending on the extent to which the friend identifies his friend as “another self,” there may be a higher degree of unanimity, goodwill, and love in the friendship since there is a higher recognition of a shared identity between the friends, where each views and sees part of himself or his personality within the other. Although the meaning of the expression is controversial, it can be agreed at least that Xxxxxxxxxxxx friendships are determined by and extend to the way in which the friend relates to himself, and sees his friend
Love. If any provision cannot be applied or invalid for any reason, the remaining provisions will not be affected by such a holding. 10.6.
