Thesis Statement: Does morality require obedience to God?
Paragraph #1 (Introduction): General comments on ethics and religions with the thesis statement.
(Review in the D2L, Part 3: Themes of the Humanities, Chapter 11 (Morality), Class Lectures on Morality, #6 Divine Command Theory)
Paragraph #2: After reading and reflecting upon Genesis 22 and Abraham as Prometheus, contrasts the Abrahams. You must present three or more differences between the Abrahams.
(A copy of Genesis 22 is found in the D2L, Part 3: Themes of the Humanities, Chapter 11 (Morality), Class Lectures on Morality, #7 The Obedient Abraham of Genesis 22.)
(Is Genesis 22 a test? God knows the exam result before the test is administered. Thus, why any test?)
(Abraham as Prometheus in the D2L, Part 3: Themes of the Humanities, Chapter 11 (Morality), Class Lectures on Morality, #8 The Moral Abraham.)
Paragraph #3: Abraham of Genesis 22 is a man of obedience. Abraham as Prometheus is a man of morality. Discuss which one is a better role model for us today? Should we emulate the virtue of obedience as desired by Hilter, Stalin, Mao, the military, business corporations, parents, educators, and God or should we emulate the virtue of disobedience based on morality similar to Martin Luther, John Adams, Thomas Jefferson, Mahatma Gandhi, Martin Luther King, Malcolm X, and Nelson Mandela? Discuss and explain your answer.
Paragraph #4 (Conclusion): Restate and answer the thesis statement using the above information.
Article reproduced from Cross Way Issue Autumn 2008 No. 110 (C)opyright Church Society; material might be utilized for non-benefit purposes gave that the source is recognized and the content isn't changed. THE OXFORD MOVEMENT By David Phillips It is likely that we will see a developing enthusiasm for the Oxford Movement in the wake of proposition by Roman Catholics to announce one of its originators a holy person. The early piece of the nineteenth century was a time of incredible social change in Europe and the part of the Church was being debilitated and undermined. Be that as it may, some change was essential and parliament led the pack. In 1833 a Bill was passed to abrogate two archbishoprics and eight precincts in Ireland. While the choice was sensible not minimum due to the issues in Ireland it was for some the straw which crushed the camels spirit. There were the individuals who trusted this was ridiculous obstruction by the state in the issues of the Church and exhibited the shortcoming of the Church. John Keble reacted with a message in the University Church in Oxford entitled 'national apostacy' and he discovered help from three other Oxford men specifically - John Henry Newman, Hurrell Froude and William Palmer. In September 1833 these men started to distribute Tracts which were alluded to as The Oxford Tracts offering ascend to the later name "The Oxford Movement". It is said that the main worry of the Oxford men was the poise of the Church and they contended in the Tracts that it was heresy for non-Church bodies to lay hands on the Church. They additionally had a solid abhorrence for the rising progressivism and a craving for individual blessedness. In these things they would have discovered sympathizers among Evangelicals however this was not all that surfaced in the Tracts. At the time 'High Church' alluded to the individuals who had a high respect for the Church and its ways including foundation and its Protestantism. Therefore High Churchmen were part in their reaction to the new development. Some warmed to information exchanged about the nature and nobility of the Church while others saw that it would prompt disestablishment and in fact to some Roman practices at any rate. The effect of the development was to such an extent that the old qualification of 'high church' was to a great extent lost and the term came to be related with the Tractarians. The experts in Oxford likewise removed themselves from the Tracts and from any relationship of the name with the college. Students of history will in some cases say that Evangelicals were ease back to react or even poorly prepared to do as such, yet this is obviously not the situation. The vigorously outreaching daily paper The Record (later to wind up The Church of England Newspaper) remarked on a letter sent by the Oxford men to the Archbishop of Canterbury and afterward later on the early Tracts in its December issues of 1833. We should admit the shock was outrageous and the distress powerful with which we read the tracts of the Apostolical Society at Oxford, removes from which showed up in our last number. Had we not read them with our own particular eyes, it would have been hard to induce us that such emissions could have gotten away, whenever, from the pen of Protestant priests... The Record assaults the Oxford men on missional progression not on account of Evangelicals rejected the thought but rather in light of the fact that the Oxford men were touting the Roman perspective of progression. As a Protestant Church the Church of England, can't nor would it wish to claim such progression and to do as such was sheer indiscretion. They additionally express that the Tracts discuss ministers "passing on the forfeit", being "intrusted with the keys of paradise and damnation" and being "intrusted with the dreadful and baffling endowment of making the bread and wine Christ's body and blood". The article depicts all these as despairing and devilish Popish daydreams. In this manner appropriate from the beginning Evangelicals, or if nothing else some of them, saw the blunders and reacted to them, a reality that isn't generally perceived. In the blink of an eye a while later Hurrell Froude, one of the first four kicked the bucket and his 'religious remains' were distributed in 1838. These indicated unequivocally his resistance to the Protestant Reformation and his sympathy for Medieval Catholicism. This appears to have woken others up to the genuine heart of the Tractarians who were ending up progressively reproachful of the Church of England and hopeful with respect to the Church of Rome. In 1841 Newman distributed his acclaimed Tract 90 endeavoring to contend that the Articles, if legitimately comprehended, bolster Roman Catholic principle. Newman himself appears to have in the end perceived that his contentions weren't right since he cleared out for Rome yet others proceeded and still keep on argueing similar focuses. I review one priest contending that his faith in limbo was satisfactory on the grounds that the Articles condemn 'the Romish precept of limbo' and that was not his convention. In the end this unreasonable kind of thinking must be settled and evangelicals discovered that they needed to turn to law to do as such. Evangelicals at the time, as today, were resolved that they were the honest to goodness Anglicans, the genuine beneficiaries of the Reformed Church of England. The instance of George Gorham thusly shook the development to its foundations. Priest Philpotts of Exeter disdained Evangelicals and when a Patron endeavored to introduce Gorham to a living in the Diocese the Bishop contended and afterward set out to demonstrate that Gorham did not hold to the principle of the Church on baptismal recovery. This was not kidding on the grounds that no fervent had faith in baptismal recovery and nor did they trust that it was the regulation of the congregation. On the off chance that Gorham was dismissed on this premise then all evangelicals could end up driven out. An interest was in this way propelled yet the Bishop's choice was at first maintained. Evangelicals anyway challenged the issue appropriate to the Privy Council where they won. For Anglo-Catholics this showed the issue of foundation that a common court, as they saw it, had the last say. For Evangelicals it was an update that inside the Church chain of command they were feeble and regularly contradicted while they had substantially more grounded help among the common people, and especially in parliament. All the more critically it exhibited that men like Philpotts couldn't be trusted to peruse the Articles and Prayer Book in its plain recorded significance, revisionism had started. From a beginning period Tractarianism was show in Ritualism and they established the Church Union to advance their motivation. In 1865 Evangelicals reacted by shaping the Church Association which from the start had among its points the objective of elucidating the law on custom and regulation. In this way a progression of experiments were battled which generally, however surely not in everything about, the Evangelical view. This should have settled issues, obviously it didn't. The Ritualists still declined to submit to the law. The undeniable thing would have been for Bishops to expel such ministry from office yet the Bishops by and large declined. This inability to teach has tormented the Church of England down to the present and has supported all way of practices and convictions to prosper unchecked. The issue in this manner for Evangelicals was what to do straightaway and this prompted division among them. The Church Association trusted it must battle on thus they took the issues to the courts. The reality was that the law prohibited certain practices and the Ritualists were doing them. Consequently the courts taught the Ritualists to stop and they didn't. On the off chance that the law was to be maintained at that point there must be a last plan of action when individuals declined to obey it and consequently some ministry were detained. Be that as it may, numerous Evangelicals either disliked this approach either in light of the fact that they didn't care for indicting the issue along these lines or on the grounds that they dreaded the result. Subsequently J.C. Ryle specifically supported the formation of another body, The Protestant Churchmen's Alliance, which assimilated the prior Protestant Association. The Alliance additionally battled ceremony yet not to the lengths the Association did. The Alliance combined inevitably into the National Church League and in this manner was at long last rejoined with the Association in 1950 when both moved toward becoming Church Society. With the advantage of insight into the past it is conceivable to see that the apprehensions of numerous were acknowledged in light of the fact that the detainments prompted a swing in general conclusion for the Ritualists. In the meantime the Association, as a principally lay association, attempted to do what the Bishops neglected to do, which was safeguard teach as a characteristic of the Church. Today a large number of the practices that were restricted by our outreaching progenitors are regular inside the Church of England and are even found, now and again accidentally, in zealous places of worship. David Phillips is General Secretary of Church Society.>GET ANSWER