Fifth Commandment According To The Catechism Of The Catholic Church

During that time, not only did he face numerous bouts of “soul searching,” he also engaged in intellectual examinations of events often viewed as acts of dissidence. Whether by acting out his erotic desires or by playful thievery, Augustine delved into examining the nature of sin as a means of understanding man’s true intentions with every action. As Augustine discussed and acted out his sexual desires, he stood firm to his idea that he did it out of an innocent need for love. In addition, Augustine’s pear theft acted as a means of showing that one who commits a criminal offense may not fully understand all of the implications it may hold for that person.

One of the all-time greatest Christian theologians, Augustine of Hippo proclaimed that a Christian could be both a soldier and a man of God, being devoted to his country and to a higher power in equal rights. He justified this notion by referring to the book of Romans in the Christian Bible, which states that God himself has given power to the government, and those who follow that government in turn follow God. He believed that Christians, though being taught to shun violence, should not be ashamed to use any means necessary to serve their country, protect their peace, and punish those who do evil against them. However, Augustine knew that some governmental disputes would be immoral, to which he said his people, "by divine edict, have no choice but to subject themselves to their political masters and [should] seek to ensure that they execute their war-fighting duty as justly as possible

In Matthew chapter 5 verses 21-26, Jesus teaches us that you should not kill. He reminds the people that if you kill you will be put through judgment. Jesus

taught the importance of the commandement "you shall not kill". The church has said that

The most influential text and source of many of the moral ideas of the world come from the Bible. The Bible outlines many of the crimes that are thought to be fundamentally wrong today. Also, the Bible provided ideologies and guidelines for the punishment of those who committed crimes, especially murder. The history of capital punishment can also be traced to this ancient text. Q5 The Bible says ?Man was made like God, so whoever murders a man will himself be killed by his fellow man.?(my bible) This explains a lot of the history of the death penalty. Q1 p9

Various religions also have varied responses to capital punishment. Even a particular denomination or religious group may not have a unified stand regarding capital punishment. Religious sentiments do play a significant part in the views of people regarding capital punishment. The Bible is replete with various passages that may seem to support or condemn capital punishment. The Old Testament, particularly, is based upon a morality of “teeth against teeth” and “life for life.” The books of laws of the Old Testament actually prescribe stoning to death the persons who commit serious crimes against God and against the community. A number of biblical scholars have considered the part of the Ten Commandments that say “You shall not kill” as a prohibition against individual cases of murder (The Ryrie Study Bible, Exodus 20:13). In the first place, the Christian faith believes that humans are created in the image of God. As such, a serious crime against another person is also a crime against God. In the Old Testament, premeditated murder was sufficient reason for the death penalty (Numbers 35:31, 33). Moreover, in Genesis 9:6, it can be read that “whoever sheds the blood of man, by man shall his blood be shed”. St. Thomas Aquinas also published his thoughts regarding capital

Young Augustine weeps for the woman who dies for her love, as an older Augustine weeps over his complete ignorance and incontinence. Young Augustine is ignorant of the presence of God in his life, and is compelled not to weep for his own spiritual distance from God, but instead for a tragedy that, in the mind of the older Augustine, is incomparable to the tragedy of being without God. The older Augustine is compelled by his advanced knowledge of the Lord’s proximity to lament his previous lack of control over his habits, proclaiming “I had no love for you and ‘committed fornication against you’ (Ps. 72:27); and in my fornications, I heard all round me the cries ‘Well done, well done’ (Ps. 34:21; 39:16) … I abandoned you to pursue the lowest things of your creation.” (Conf. 16). This reveals that Young Augustine lives an entirely habitual life, never thinking of God or his importance, instead concerned with material and worldly concerns such as reputation and honor. This state of pure habit does not leave space for Young Augustine to have continence, and leaves him to act out his life according to passion and emotions.

What is the Just War theory and how did it pertain to St. Augustine? According to Augustine there is no private right to kill. According to Paul Ramsey opposes in The Just War, Christian participation in warfare “was not actually an exception to the commandment, “you shall not murder” but instead an expression of the Christian understanding of moral and political responsibility. One can kill only under the authority of God. St. Augustine argued that Christian rulers had such an obligation to make peace for the protection of his subjects even if the only way to eliminate such a threat was through force of arms. St. Augustine believed that in wars there was a right intention.

Topic:Essay Assignment Augustine's Confessions Throughout Confessions, Augustine's view humans-- essential nature interesting differences , time periods civilizations, humans. The classical Greeks , optimistic, Europeans Renaissance Age Enlightenment, humans optimistically: center "measure" creation; supreme strivers, good evil; characterized reason, inherently good perfectible.

The cause of evil itself, according to Augustine, is the human will, and thus all blame for it rests on our shoulders, not on Gods. We willfully turn our souls away from God when we perform evil deeds. Even the punishment that God imposes on us for our evil is something that we brought on ourselves. Consequently, a first solution that Augustine offers to the problem of evil is that human will is the cause of evil and reason for divine punishment. A second and related solution is that the evil we willfully create within our souls is only a deprivation of goodness. Think of God’s goodness like a bright white light; the evil that we humans create is like an act of dimming that light, or shielding ourselves from it to create an area of darkness. It is not like we’ve created a competing light source of our own, such as a bright red light that we shine around to combat God’s bright white light. Accordingly, the evil that we create through our wills is the absence of good, and not a substantive evil in itself.

In this paper I will write about Augustine and his thoughts and ideas on sin in the Confessions, where sin originates and whether or not I believe that Augustine’s conception of sin has a place in modern society. From all of this I will conclude that through Augustine's work and findings, Augustine’s conception of the human person and their human actions are somewhat relevant today, due to the fact Augustine set a standard for what human nature is, known as the ability to desire, think and do, yet, people see the human differently today than Augustine did. At the same time his ideas of original sin and how the evil nature of humans is associated with original sin are still very relevant today.

Jesus clearly states in the Bible,”You shall not kill; and whoever kills shall be liable to judgment.”(Mt. 5:21) Almost all Catholics have heard this phrase, and it’s message stands clear, that killing is unjust and violates the Fifth Commandment. Most Catholics don’t know about the ideas and actions that also controvert the Commandment. These topics include the Death Penalty Terrorism, and War, which are all serious and terrible things in the eyes of the Catholic Church. The Ten Commandments include other important topics that the Catholic Church also explains. The Catholic Church believes all types of murder to be unacceptable, but there are exceptions that very rarely are ever approved of by the Church.

This paper examines St. Augustine’s view on evil. St. Augustine believed that God made a perfect world, but that God's creatures turned away from God of their own free will and that is how evil originated in the world. Augustine assumes that evil cannot be properly said to exist at all, he argues that the evil, together with that suffering which is created as punishment for sin, originates in the free nature of the will of all creatures. According to Augustine, God has allowed evil to exist in the world because it does not conflict with his righteousness. He did not create evil but is also not a victim of it. He simply allows it to exist.

In this essay I will be discussing how St. Augustine ultimately solves the problem of evil, in a way that at times does go hand in hand with his religious views, however, at times contradicts what he is saying. In “ Confessions” Augustine who although does not in any way question the existence of God questions why God, someone who is all powerful, and all good still allowing people to suffer the way in which they are.

Furthermore, if you cannot have ethics without God, which one of God’s teachings should be following. Should the teachings in the old testament championing an “eye for an eye” be tossed aside in favour of the new testament teaching of us to “turn the other cheek”. If God’s will is good, then it is both morally right to exact revenge, as well as demonstrate forgiveness to an injustice. I argue that this argument challenges the premise that God is omniscient as in the old testament, God commands and permits one act, and in the new testament contradicts and supports an entirely different act. If we follow the DCT and assume that as God’s will is good then both commands are correct, then it is up to the individual to decide which moral action to take. If such freedom is possible in making moral decisions, then divine command may not always be needed to satisfy our moral duties.