Preliminaries If ethics is widely regarded as the most accessible branch of philosophy, it is so because many of its presuppositions are self-evident or trivial truths: At least for secularists, the attainment of these overall aims is thought to be a condition or prerequisite for a good life. What we regard as a life worth living depends on the notion we have of our own nature and of the conditions of its fulfillment.
By his great mercy he has given us a new birth into a living hope through the resurrection of Jesus Christ from the dead" 1 Peter 1: For Christians, that hope is confessed regularly.
Lutheran-Catholic Dialogue contribute to the ongoing ecumenical journey of our churches. The foundation for the discussions and findings of Round XI was established by the "Joint Declaration on the Doctrine of Justification. Further, the statement of Round XI builds on the findings of the previous ten rounds of the U.
We are united as Christians by our baptism into Christ. We are taught by Scripture and tradition and share a common life in Christ.
We affirm as Lutherans and Catholics in the dialogue process a commitment to the goal of full communion, even as we recognize that further agreements are necessary before full, sacramental communion can be restored.
Matters for such consideration include the nature of the church, the ordering of ministry, patterns for the formulation of authoritative teaching, and the anthropological and ecclesial contexts for making judgments about human sexuality and other concerns.
The statement of Round XI offers fresh insights into some issues that proved contentious in the debates of the sixteenth century. Among the issues explored in this dialogue were continuity in the communion of saints, prayers for or about the dead, the meaning of death, purgation, an interim state between death and the final general judgment, and the promise of resurrection.
Agreements are affirmed on the basis of new insights. Areas needing further study also are identified. The agreements affirmed by the dialogue emerged from a shared search.
The agreements do not represent a compromise between opposing views, nor do the statements ignore complex doctrinal or confessional concerns. The members of the dialogue recognize that they do not speak officially for their respective churches.
They offer their work as diligent scholars and conscientious servants of the churches.
They do so with the desire that the emerging agreements may contribute in fruitful ways to the ecumenical endeavor now and in the years to come. We hope that this statement may serve a salutary catechetical function within our churches.
The findings of the dialogue may be a resource for study among clergy as well as throughout the parishes and congregations. This report also may assist individuals who provide pastoral care to the sick and dying. During the five years of discussion in Round XI, we experienced two deeply poignant events.
Two of the original members of the U. Lutheran-Catholic Dialogue were entrusted into the loving arms of their Creator and Redeemer. Tavard died on August 13,and Dr. Reumann on June 6, They also offered early contributions to what emerged as the text of Round XI.
For all the conscientious scholarly work demonstrated by each member of this dialogue, we express our gratitude as we present this report to our churches.
Sklba, co-chair The Rev. An ecumenically historic moment transpired in an old church at Augsburg, Germany, on October 31, In the Church of St. Anna, which dates fromofficial representatives of the Roman Catholic Church and the member churches of the Lutheran World Federation signed the "Joint Declaration on the Doctrine of Justification.
Their signatures attested to the official reception in our churches of the fruit of years of ecumenical dialogue on the topic of justification, one of the central issues of contention in the Lutheran Reformation of the sixteenth century.
That solemn ceremony marked a "decisive step forward on the way to overcoming the division of the church. The consensus expressed in the "Joint Declaration" is assumed in this report of the eleventh round of the U.
The findings, statements of consensus, and even expressions of certain divergent convictions related to "The Hope of Eternal Life" are built upon what Lutherans and Catholics confessed together in the "Joint Declaration" in The method of the "Joint Declaration" is reflected in this report.
Lutheran-Catholic differences are not denied, but those differences are placed in the context of an extensive consensus in faith and practice.Preface "Blessed be the God and Father of our Lord Jesus Christ!
By his great mercy he has given us a new birth into a living hope through the resurrection of Jesus Christ from the dead" (1 Peter ). Aristotle: Ethics. Standard interpretations of Aristotle’s Nichomachean Ethics usually maintain that Aristotle ( B.C.E.) emphasizes the role of habit in conduct.
It is commonly thought that virtues, according to Aristotle, are habits and that the good life is a life of mindless routine.
According to Aristotle, things of any variety have a characteristic function that they are properly used to perform. The good for human beings, then, must essentially involve the entire proper function of human life as a whole, and this must be an activity of the soul that expresses genuine virtue or excellence. BASIC PHILOSOPHY. A COLLECTION OF FUNDAMENTAL IDEAS & A GUIDE FOR THE PHILOSOPHICALLY PERPLEXED. Also. TOPICS FOR LIBERAL EDUCATION TOPICS FOR NEW EDUCATION. A Word of Caution. Few statements are true in all respects or for all plausible interpretations. This is especially true of interesting or significant statements and arises from the . I have heard the following from a bunch of people, one of whom was me six months ago: “I keep on reading all these posts by really smart people who identify as Reactionaries, and I .
1. Aristotle’s Life. Born in B.C.E. in the Macedonian region of northeastern Greece in the small city of Stagira (whence the moniker ‘the Stagirite’), Aristotle was sent to Athens at about the age of seventeen to study in Plato’s Academy, then a pre-eminent place of learning in the Greek world.
Happiness is a fuzzy vetconnexx.com related concepts include well-being, quality of life, flourishing, and contentment..
In philosophy and (western) religion, happiness may be defined in terms of living a good life, or flourishing, rather than simply as an vetconnexx.comess in this sense was used to translate the Greek eudaimonia, and is still used in virtue ethics.
Chapter 3 considers the function argument in NE i 7 and how it relates to the controversy whether Aristotle's ethics should be given an inclusivist or dominantist reading: the inclusivist holding that happiness must include activity according to both moral and theoretical virtue, whereas the dominantist insists theoria is the most complete.
Aristotle has given is own account of virtue in his ethical system, describing it as the way to reach the best life possible.
The aim of this essay is to give an illustration of the concept of virtue in the Nicomachean Ethics, but before two specifications are required.