I would like to add SNES MSU-1 games, but there is no folder structure for it. I tried the standard Emulationstation folder names (snescd and snesmsu1) and can't get the device to recognize them. Also can't seem to get PCECD to show. I haven't tried any custom firmware yet, since they are all still in beta (or alpha). But I saw a post where they listed Tomato's rom folders and MSU1 wasn't on there. Any help?

Be my second time visiting Toronto Last year I visited the typical tourist places like Cn tower , st Lawrence market , distery district , ROM, Kensington market , hide park, Toronto zoo , Eatons centre and Yorkdale mall , Ripley aquarium, Chinatown , n falls
The second time around what do you suggest I see and recommend
I have a list and can you guys narrow it down to the best place as I’m only there for 5 days approx
Walk along boardwalk at harbour front centre Allan gardens Evergreen brick works Polson pier The beaches - woodbine Graffiti alley Harbour square front and harbour square park MOCA free Friday night Sugar beach Humber bay arch bridge Exhibition centre
Trillium park Ontario place Ireland park Marilyn bell park Railway musuem Little Norway park
Trinity bellwoods park
Which of the parks listed is worth visiting

Hi, I want to buy a new phone. I've option and categorized it into 2 groups (4G & 5G). Here is the option. I make this list based on Price (in Indonesia), SoC, Firmware/OS/ROM Support.
What I need is for daily use:

• I don't do heavy gaming, just casual (e.g., match 3, PvZ, etc).
• Multitasking ability, I usually switch between apps to do some work/task.
• Social Media use.
• Media consumption (e.g., YouTube, Netflix, Comic, etc).

4G device: https://www.gsmarena.com/compare.php3?idPhone1=12637&idPhone2=12779&idPhone3=12750

• Samsung Galaxy A15
• Xiaomi Poco M6 Pro
• Xiaomi Redmi Note 13 4G

5G device: https://www.gsmarena.com/compare.php3?idPhone1=12638&idPhone2=12833&idPhone3=12776

• Samsung Galaxy A15 5G
• Samsung Galaxy M15 (The product has not yet been launched)
• Xiaomi Redmi Note 13

Which one do you choose in each category and why?
If there is another option, please tell me in the comment section with the reason.
Thanks for your help & Have a nice day.

Problem:
PlayIntegrityFix v15.9.7 is banned, so you cannot load into the game with Samsung's Pokemon Go v0.313.0 app; however, you can still play with Google's Pokemon Go app.
Fix #1: Wait for the developer of PlayIntegrityFix module to release a new update.
Use this thread https://xdaforums.com/t/module-play-integrity-fix-safetynet-fix.4607985/ to request it.
Fix #2: Edit your build.prop file to use your device's unique fingerprint ID.
Unfortunately, I made a detailed guide on how to do this during the No Root VMOS spoofing method back in 2019 and but deleted it a long time ago. I'll have to spend some time trying to see if I can find similar steps to do it. It goes something like this:

1. Get your fingerprint ID from using a hardware specs app like AIDA64 on your stock rom.
2. Use a file manager with root access to edit your build.prop file to change one line.
3. Save it in a certain way with 3 different permission boxes.
4. You're done!

The only downside is you can only pull the fingerprint ID using your stock rom that originally came with the device. If you're using a custom rom, you would have to flash your stock rom and write down the fingerprint ID then flash back to your custom rom. Then, your custom rom can use the stock rom's fingerprint ID.
There's another Magisk module that allows you to change the fingerprint ID by selecting it from their device list, but they may already have been banned or flashing it may cause errors or a bootloop. Backup your stuff before you try it.
Fix #3: You clone the Play Store's Pokemon Go app using Island or "App Cloner" app.
For Island, this user OperationNT said:

If you are using LSPosed with "Hide Mock Location" module, don't forget to clone this module on "Islands" environment and activate/configure it in LSPosed for the user "Islands".
Also, don't forget to disable "Google precise location" for the "Islands" user in the Android settings.
Tested on Samsung S20, it works "fine" (except that this device sometimes jumps back to the original GPS location if it can get the signal, so it works better if I am in the center of a building).

For the App Cloner app, you would have to use this Pokemon Go apk from https://www.apkmirror.com/apk/niantic-inc/pokemon-go/. This is the Google Play Store version without your device specific optimizations you get by installing from the Play Store.
Although the guide is to clone Pgsharp, it can be applied to the official game app too: https://www.reddit.com/PoGoAndroidSpoofing/comments/opt2n5/how_to_clone_pgsharp_to_have_pokemon_go_google/

Hi everyone I’m new to the Pokemon rom hack community having played a few good rom hacks. I been playing a lot of rom hacks recently and now just getting into it to see how rom hacking really is. I am absolutely in love with the rom hacks that I have been playing so far and it’s been blowing me away how creative the developers are ( Shoutout to them forreal). I can across some but haven’t been as fun as I thought it would be more so due to the bland story. So I been wondering and looking for rom hacks that have a great story one that would blow your mind and also great gameplay as well. I’m looking for more story based than gameplay and kaizo. (Although they are great in my opinion I Prefer more story based. (Dark stories are fine as well and if it’s funny than so be it). So far I played team rocket, unbound, gaia, and red adventure, dark violet ( clover is also on my list but haven’t played it if so I would appreciate any opinions on that as well) that have really good story lines so I’m looking for something like that. I would appreciate y’all helping me out. Please let me know which stories were the best in your opinion! Thank you!
Also let me know what yall favorite story based Pokemon as well. I would love to hear about what and why yall like about the game and what made you play it. I wanna hear it all!

Time to clear out some clutter! All prices includes tracking and insurance. Willing to give some discounts if you buy more than one item. All items listed as CIB are fully complete and in great condition. Pics available upon request!

Game/Item	Platform	Condition	Price (includes shipping)	Notes
PS Portal	PS5	CIB	$180
Tales of Arise Collector's Edition	PS5	CIB	$190	DLC item code redeemed
Azur Lane Cross Wave Limited Edition	PS4	New/Sealed	$100
iam8bit Exclusive Inside Collector's Edition	PS4	CIB	$225
Streets of Rge 4 Classic Edition	PS4	New/Sealed	$50	Includes LRG trading card
R-Type Fial 2 Inaugural Flight Edition	PS4	New/Sealed	$45
Deemo	PS Vita	New/Sealed	$40	Includes LRG post card
Star Wars Battlefront: Renegade Squadron Test ROM	PSP	Used	$100	Full game, early production build, version 1.02
Star Wars Battlefront: Elite Squadron Test ROM	PSP	Used	$100	Full game, early production build, version 1.0
Final Fantasy 2 Box	SNES	Used	$85	Box only
Mushihimesama Collector's Edition	Switch	New/Sealed	$110	Includes 2 LRG trading cards
Hotline Miami Collection Collector's Edition	Switch	New/Sealed	$55	#2672/8000
Sakana of Rice and Ruin Divine Edition	Switch	New/Sealed	$45
Brook Vivid Wireless controller (Sunshine Yellow)	Switch	New/Sealed	$25	Have about 30 of these, willing to discount for larger lot sale
Elden Ring Collector’s Edition	Xbox Series S	X	CIB	$230
Starfield Collector’s Edition	Xbox Series S	X	CIB	$200
Sekiro Shadows Die Twice Collector’s Edition	Xbox One	CIB	$200
Fallout 4 Pip-Boy Edition Collector's Edition	Xbox One	CIB	$250

hello all i am new to arduino , i tried to use the cloud but my board was listed as offline i read that i need to do a firmware update , after i tried to do the update arduino got stuck and i cant upload new programs
also it seems to be stuck on serial monitor plays this message on a loop
ESP-ROM:esp32s3-20210327 entry 0x403c98d4 ESP-ROM:esp32s3-20210327 Build:Mar 27 2021 rst:0x3 (RTC_SW_SYS_RST),boot:0x8 (SPI_FAST_FLASH_BOOT) Saved PC:0x403cd9f6 SPIWP:0xee mode:DIO, clock div:1 load:0x3fce3808,len:0x44c load:0x403c9700,len:0xbe4 load:0x403cc700,len:0x2a38

I'm so frustrated with my Plus I'm ready to sell it cheap (anyone interested? I'm in Vermont, USA). I'm trying MuOS Beans. Flashed the card, inserted it, it set itself up, all is well. I copied over the ROMs I have - all N64 (I have an OG and use that for everything else). I saw a video that said I have to get my own BIOS files. I followed some links, totally confused. Then I figured, the original SD card had BIOS files. So I copied the entire contents of the original SD BIOS files to the MuOS Beans SD card. I browse my content, it shows the N64 games, I select one, and the screen blinks to black then goes right back to the list of games. Does this with every game.

Digital ICs, also known as logic ICs, are designed to process signals in binary form, utilizing only two states, 0 and 1, to represent information. This binary signal processing approach offers several advantages, including simplicity, ease of performing logical operations, and reduced chip area.
Operating Principle:
The fundamental structure of a digital IC consists of logic gates interconnected according to a specific design. Each logic gate performs a basic logical function such as AND, OR, NOT, etc. When binary signals (0, 1) are applied to the logic gates, they are processed and generate new binary signals at the output.
Classification of Digital ICs:
Digital ICs are categorized into various types based on their function and structure, including:

1. Logic Gates

Logic gates are the fundamental building blocks of digital circuits. They perform basic logical operations on binary data, such as AND, OR, NOT, XOR, and more. These operations are essential for manipulating information and implementing various computational tasks in electronic systems.
Key Characteristics:
· Binary Inputs and Outputs: Logic gates operate on binary data, represented by two distinct states, typically 0 and 1. They take one or more binary inputs and produce a single binary output based on the specified logical operation.
· Truth Tables: Truth tables define the behavior of logic gates by listing all possible input combinations and the corresponding output values. These tables provide a clear representation of the gate's functionality.
· Hardware Implementation: Logic gates can be physically implemented using various electronic components, such as transistors, diodes, and resistors. The specific implementation depends on the desired logic family and performance characteristics.
Common Logic Gate Types:
1. AND Gate: Performs the logical AND operation, producing a 1 output only if all inputs are 1. It represents the "and" condition, requiring all inputs to be true for the output to be true.
2. OR Gate: Performs the logical OR operation, producing a 1 output if any or all inputs are 1. It represents the "or" condition, indicating that the output is true if at least one input is true.
3. NOT Gate: Performs the logical NOT operation, inverting the input. It produces a 1 output if the input is 0 and a 0 output if the input is 1. It represents the "not" condition, negating the input value.
4. XOR Gate: Performs the logical exclusive OR operation, producing a 1 output only if the inputs are different (0 and 1 or 1 and 0). It represents the "exclusive or" condition, indicating that the output is true only if the inputs have opposite values.
Applications of Logic Gates:
Logic gates are the foundation of digital circuits, enabling the construction of various electronic components and systems:
· Digital Arithmetic Circuits: Logic gates are used to build arithmetic circuits that perform addition, subtraction, multiplication, and division operations on binary numbers.
· Boolean Expression Simplification: Logic gates can be combined to represent and simplify Boolean expressions, reducing the complexity of digital circuits.
· Data Encoding and Decoding: Logic gates are employed in data encoding and decoding schemes, such as binary to gray code conversion and error detection and correction codes.
· Control Logic and Sequential Circuits: Logic gates are essential for designing control logic in sequential circuits, such as flip-flops, counters, and registers, enabling state storage and timing control.
Logic Gate Families:
Several logic gate families have been developed, each with its own advantages and disadvantages:
· RTL (Resistor-Transistor Logic): A simple and early logic family, but with high power consumption and slow speed.
· DTL (Diode-Transistor Logic): An improvement over RTL, offering better speed and lower power consumption.
· TTL (Transistor-Transistor Logic): A widely used family known for its balance of speed, power consumption, and noise immunity.
· CMOS (Complementary Metal-Oxide-Semiconductor): A modern family with extremely low power consumption, high speed, and high integration density.
· ECL (Emitter-Coupled Logic): A high-speed family used in high-performance applications, but with higher power consumption and complexity.
The choice of logic family depends on factors such as speed, power consumption, noise immunity, and cost. CMOS has become the dominant logic family due to its superior performance and integration capabilities.
Significance of Logic Gates:
Logic gates play a crucial role in the realm of digital electronics, forming the bedrock of modern computers and digital devices:
· Digital Computation: Logic gates enable the execution of complex computations and data manipulation, driving the processing power of digital systems.
· Logic Design and Circuitry: They provide the fundamental building blocks for designing and constructing various digital circuits, from simple logic functions to sophisticated microprocessors.
· Fundamental Building Blocks: Logic gates serve as the essential components that underpin the vast array of digital technologies that shape our modern world.
The development of logic gates has revolutionized the way we process information and interact with technology, enabling the creation of increasingly powerful and versatile electronic devices.

2. Memory

Memory is an essential component of any digital system, responsible for storing data and instructions that enable the system to function. It serves as the repository of information that the system processes and manipulates.
Key Components:
1. Memory Cells: The fundamental units of memory, each capable of storing one bit of data (0 or 1). Memory cells are typically based on transistors or other electronic components that can maintain a stable state.
2. Address Decoder: Responsible for translating memory addresses into specific memory cells. It receives an address from the CPU or other accessing device and identifies the corresponding memory cell where the data resides.
3. Read/Write Control Circuit: Manages the data transfer process between the CPU or other accessing device and the memory cells. It controls the reading of data from memory cells during read operations and the writing of data into memory cells during write operations.
4. Buffer: A temporary storage area that holds data during memory access operations. It acts as a bridge between the faster CPU or accessing device and the slower memory, reducing overall system latency.
Operating Principle:
Memory stores data by altering the state of memory cells. Each cell can represent one bit of data, either a 0 or a 1. The memory address serves as a unique identifier for each cell, enabling the system to locate the specific cell where data resides.
When the CPU or another device needs to access data from memory, it issues a memory request that includes the desired address. The address decoder translates this address into the corresponding memory cell. The read/write control circuit then activates the appropriate cell, either retrieving the stored data (read operation) or updating the cell's state with new data (write operation).
The buffer plays a crucial role in optimizing memory access by temporarily holding data during the transfer process. This reduces the overall delay experienced by the CPU or other accessing device, improving system performance.
Types of Memory:
Memory can be broadly classified into two main categories based on its data retention characteristics:
1. Random Access Memory (RAM): Volatile memory that stores data that can be changed or modified. Data in RAM is lost when the power is turned off. RAM is typically used for storing temporary data, such as program instructions, operating system data, and currently active applications.
2. Read-Only Memory (ROM): Non-volatile memory that stores fixed data that cannot be altered. Data in ROM remains intact even when the power is turned off. ROM is typically used for storing permanent data, such as firmware, boot code, and system configuration information.
Additional Memory Types:
· Programmable Read-Only Memory (PROM): A type of ROM that can be programmed once by the user, typically using a high-voltage device.
· Erasable Programmable Read-Only Memory (EPROM): A type of PROM that can be erased and reprogrammed multiple times using ultraviolet light.
· Electrically Erasable Programmable Read-Only Memory (EEPROM): A type of non-volatile memory that can be erased and reprogrammed electronically, without the need for external light sources.
· Flash Memory: A type of EEPROM that offers fast erase and write operations, making it suitable for use in portable devices and solid-state drives.
Significance of Memory:
Memory plays a fundamental role in modern digital systems:
· Data Storage: It provides the storage medium for essential data, including program instructions, operating system files, user data, and multimedia content.
· System Operation: Memory enables the continuous operation of the system by retaining critical information, such as system state, application data, and intermediate results of calculations.
· Performance Enhancement: Memory plays a crucial role in optimizing system performance by providing fast access to frequently used data and instructions.
The development of memory technologies has been a driving force in the advancement of computing, enabling the creation of increasingly powerful and versatile electronic devices.
3. Clock Circuit
Significance of Clock Circuits
Clock circuits play a crucial role in the operation of digital electronic devices. They provide the essential timing signal that synchronizes the operation of various components within the system, ensuring coordinated and efficient data processing. The frequency of the clock signal directly impacts the speed of the circuit, enabling faster and more powerful electronic devices.
Advancements in clock circuit technology have led to the development of higher-frequency, more stable, and lower-power clock circuits, contributing to the continuous improvement of electronic devices in terms of performance, efficiency, and reliability..
Components of a Clock Circuit
The basic components of a clock circuit include:
1. Oscillator: Generates the fundamental clock signal. Oscillators can utilize various elements, such as quartz crystals, ceramic resonators, or RC (resistor-capacitor) networks, to produce a stable and accurate clock signal.
2. Frequency Divider: Divides the clock signal from the oscillator down to the desired frequency. This is necessary because the oscillator may generate a much higher frequency than required by the circuit.
3. Counter: Counts the clock pulses from the frequency divider. The count value can be used for various purposes, such as generating timing signals or keeping track of time.
4. Decoder: Decodes the count value from the counter into specific time signals, such as seconds, minutes, or hours. This is particularly useful for applications that require real-time clock functionality.
Operating Principle:
A clock circuit operates by generating a clock signal with a stable frequency. This clock signal is used to synchronize the operation of other ICs in the system. The oscillator generates the basic clock signal, which is then divided by the frequency divider and counted by the counter. The decoder decodes the count value into time signals.
Types of Clock Circuits
Clock circuits can be categorized into two main types:
1. Internal Clock Circuit: Integrated within the IC itself. This type of clock circuit is commonly found in microcontrollers and other integrated circuits that require a clock signal for their internal operation.
2. External Clock Circuit: Provides a clock signal for multiple ICs. This type of clock circuit is often used in larger digital systems where multiple ICs need to be synchronized.
Common Clock Circuit Types
Several types of clock circuits are commonly used in electronic devices:
1. RC Oscillator Circuit: A simple and inexpensive oscillator circuit that utilizes resistors and capacitors to generate a clock signal.
2. LC Oscillator Circuit: A more stable and accurate oscillator circuit that employs an inductor and capacitor to produce the clock signal.
3. Phase-Locked Loop (PLL) Circuit: A sophisticated oscillator circuit that locks its frequency to a reference signal, ensuring high stability and precision.

4. Communication Circuits

Communication Circuits

Communication circuits enable integrated circuits (ICs) to exchange information with external devices, facilitating data transfer, device interaction, and system control. These circuits play a crucial role in modern electronic systems, enabling them to function as interconnected components within a larger network.
Key Components:
1. Physical Interface: Establishes a physical connection between the IC and the external device. This can be realized through pins, connectors, or wireless transmission mediums.
2. Data Transmission Circuit: Handles the encoding and decoding of data for transmission and reception. It ensures that data is converted into a suitable format for transmission over the physical interface and accurately interpreted upon reception.
3. Communication Control Circuit: Orchestrates the data transfer process, ensuring proper timing, synchronization, error detection, and error correction. It manages the exchange of data between the IC and the external device in a controlled and reliable manner.
Operating Principle:
Communication circuits operate by establishing a physical link between the IC and the external device, enabling the exchange of electrical signals. The data transmission circuit then encodes the data from the IC into a format suitable for transmission over the physical interface. This may involve converting the data into a serial bit stream, modulating it onto a carrier signal, or encapsulating it in a communication protocol frame.
Once transmitted, the data is received by the external device and passed to its communication circuit. The data transmission circuit then decodes the received data, converting it back into a format that the IC can understand. This may involve demodulating the signal, extracting the data from the protocol frame, or converting the serial bit stream into parallel data.
The communication control circuit oversees the entire data transfer process, ensuring that the data is transmitted and received in a synchronized and error-free manner. It may employ techniques such as clock synchronization, error detection codes, and retransmission mechanisms to guarantee data integrity.
Types of Communication Circuits:
Communication circuits encompass a wide range of technologies tailored for specific communication protocols and applications:
1. Data Bus: Enables multiple ICs to communicate with each other over a shared data path. Data buses are commonly used in microprocessors and other digital systems to transfer data between various components.
2. Serial Communication Port: Facilitates sequential data transmission between ICs, one bit at a time. Serial communication is often employed in applications where bandwidth is limited or long-distance communication is required.
3. Parallel Communication Port: Allows for simultaneous transmission of multiple bits of data between ICs, providing faster data transfer rates compared to serial communication. Parallel communication is commonly used in high-speed data transfer applications.
4. Wireless Communication: Enables ICs to communicate with other devices without the need for physical cables. Wireless communication technologies such as Bluetooth, Wi-Fi, and cellular networks are becoming increasingly prevalent in modern electronic devices.
Significance of Communication Circuits:
Communication circuits are indispensable components in modern electronic devices, enabling them to:
· Exchange data with other devices, such as sensors, actuators, and peripherals.
· Interact with user inputs, such as keyboards, buttons, and touchscreens.
· Respond to network requests and commands.
· Participate in distributed systems and control networks.
The advancement of communication circuit technology has led to the development of higher-speed, more reliable, and more energy-efficient communication interfaces, enabling the creation of more sophisticated and interconnected electronic devices that can seamlessly interact with the surrounding environment and with each other.

5. Central Processing Unit (CPU)

The central processing unit (CPU) serves as the "brain" of a computer system, orchestrating the execution of instructions and processing data to drive various operations. It is the heart of a computer, responsible for carrying out calculations, manipulating data, and managing the overall flow of information within the system.
Key Components:
1. Processing Unit: The core of the CPU, responsible for performing arithmetic and logical operations on data. It comprises components like arithmetic logic units (ALUs), floating-point units (FPUs), and registers that handle data manipulation and computations.
2. Control Unit: The maestro of the CPU, directing the overall operation and execution of instructions. It fetches instructions from memory, decodes them into understandable commands, and coordinates the activities of other CPU components to ensure proper instruction execution.
3. Cache Memory: A high-speed storage area that temporarily holds frequently accessed data and instructions, reducing the need for slower memory access. Cache memory acts as a buffer, improving overall system performance by providing faster access to essential data.
4. Data Bus: The communication highway that transports data between the CPU and other system components, such as memory and input/output devices. It serves as the data transfer channel, enabling the exchange of information between the CPU and various parts of the system.
5. Address Bus: The address decoder that identifies the specific location of data or instructions stored in memory. It acts as a pointer, pinpointing the exact memory address where data or instructions reside.
6. Control Bus: The traffic controller that manages the operation of the data bus and address bus, ensuring synchronized data transfers and maintaining overall system coordination. It regulates the flow of data and addresses between the CPU and other components.
Operating Principle:
The CPU functions by executing instructions stored in memory. These instructions dictate the operations to be performed and the data to be processed. The control unit plays a pivotal role in this process, fetching instructions from memory, deciphering their meaning, and directing other CPU units to carry out the specified tasks.
1. Instruction Fetch: The control unit retrieves instructions from memory, typically from the main memory or cache memory.
2. Instruction Decode: The control unit interprets the fetched instructions, breaking them down into their constituent parts and understanding the operations they represent.
3. Instruction Execution: The control unit directs the appropriate CPU units, such as the ALU or FPU, to execute the decoded instructions. These units perform the specified calculations or data manipulations.
4. Result Storage: The outcomes of the executed instructions, such as calculated values or processed data, are stored in registers or memory locations, making them available for further use.
The CPU continuously cycles through this fetch-decode-execute-store process, tirelessly processing instructions and manipulating data to drive the computer system's operations.
Significance of the CPU:
The CPU is the cornerstone of a computer system, enabling it to perform its fundamental tasks:
· Execute programs and applications: The CPU interprets and carries out the instructions that make up software programs, allowing users to run various applications.
· Process data: The CPU performs calculations, manipulates data, and transforms information, enabling the computer to handle complex computations and data analysis.
· Control system operations: The CPU manages the overall flow of information and coordinates the activities of other system components, ensuring smooth and efficient system operation.
The performance and capabilities of the CPU significantly impact the overall responsiveness, speed, and processing power of a computer system. Advancements in CPU technology have led to the development of faster, more efficient, and more powerful CPUs, enabling the creation of increasingly sophisticated and capable computers.
Many Sources

Introduction

In this post, we'll be discussing something called "Virtue Ethics." This is a normative theory of ethics that's most associated with Aristotle, though has in recent times experienced a resurgence of sorts from modern philosophers, some of whom have tweaked and modified it, and in doing so have created different branches on this tree of moral theory. We will be comparing these different flavors of Virtue Ethics to that of the New Testament's, pointing out where they're similar, as well as highlighting where the NT differs (and is actually superior) from the heathens' views.
I want to preface all this with a verse and a warning:

"Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ."-Colossians 2:8

The entire Bible, over and over again, warns against syncretism. It's a running theme throughout to condemn the practice, with this verse being one of the more explicit ones to do so.
Mapping the ideas of Pagans (and especially Greek philosophers) onto the Scriptures has always resulted in people severely misinterpreting the Bible, as looking at the Word of God through a Hellenistic lens is and always has been extremely innapropiate to the author's original intent.
Whenever Greek philosophy or ideas are referenced, they're always portrayed in a bad light or otherwise used to make a point. Examples of the latter could be found in the apostle Paul's writings, as he was a fully educated Roman citizen of his day, and so he made use of known Hellenestic philosophy and literature (that he would have been familiar with) by redefining their terms and ideas in a way that would be consistent with the theology of his own religion. The apostle Peter did the same within his own epistles whenever he mentioned "Tartarus," the abyss/prison for certain disobedient angels that rebelled against God, despite the fact that the word has its roots in Greek mythology and not Hebrew religion (though, the belief that there were a group of spiritual beings that rebelled against the highest authority in the heavens was one technically shared between the two ancient cultures; even if the parties involved were vastly different, as well as the contexts of the rebellion itself).
The affect Hellenstic philosophy has had on the way people think (even subconsciously) can still be felt to this day, and can be seen in the confusion modern "Christianity" has brought on through its adoption of Gnostic teachings such as Dualism or the inherently fatalistic views that many unknowingly hold due to the error of Classical Theism.
While yes, I will be commending the heathen (unbeliever) whenever they are right with their ideas as pertaining to this subject, I will also show where they are wrong.
Let's begin.

"What Is Virtue Ethics?"

First, we need to define some terms and point out the differences between this view and others within the larger debate of normative ethics.
There are three major approaches in normative ethics, those being: Consequentalism, Deontology, and Virtue Ethics. The following are definitions of the terms:
Consequentialism – a class of normative, teleological ethical theories that holds that the consequences of one's conduct are the ultimate basis for judgement about the rightness or wrongness of that conduct.
Deontology – theories where an action is considered morally good because of some characteristic of the action itself, not because the product of the action is good. Deontological ethics holds that at least some acts are morally obligatory regardless of their consequences for human welfare.
Virtue Ethics – theories that emphasize the role of character and virtue in moral philosophy rather than either doing one’s duty or acting in order to bring about good consequences. The virtue ethicist would argue that actions themselves, while important, aren't as important as the character behind them. To the virtue ethicist, consequences are also important, but they would say that good consequences ultimately flow from a virtuous character who has made virtuous decisions. Theories of virtue ethics do not aim primarily to identify universal principles that can be applied in any moral situation, instead teaching that the best decisions can vary based on context, and that there are only some actions that would be universally evil, only because those actions could never flow from a virtuous character in the first place (e.g., rape).
Aristotle's idea of ethics is in an important respect different from most people's, especially today. Heirs as we are to Kant’s idea of duty – there is a right thing that one ought to do, as rational beings who respect other persons – and to Mill’s idea of utility – the right thing to do is that which produces the greatest good for the greatest number – most of us see ethics as concerned with actions. "The function of ethics is to help me see what I ought to do in a given situation," the modern says. Aristotle’s approach was different. His ethic is not so much concerned about helping us to see what we ought to do, as about what sort of person we ought to be.
Aristotle was concerned with character, and with the things that go to make up good and bad character; virtues and vices. His sort of ethic does not look at our action to see if it fulfils our duty, or produces a certain outcome, such as the greatest good of the greatest number, and therefore merits approval. Instead, it looks at us; at the character behind the actions, to see whether we merit approval.
Comparing Virtue Ethics with philosophies such as Deontology and Consequentialism, we are able to divide ethical theories into two kinds; act-centered theories and agent-centered theories. Kant’s (Deontological) and Mill’s (Utilitarian) approaches are act-centered, because they concern themselves with our actions, whilst Aristotle’s is agent-centered because it concerns itself with the character of a person, which in his view was ourselves and our own dispositions that prompt our actions.
Both approaches have ardent present-day advocates, and so both are alive and well. Virtue Ethicists are dissatisfied with the answers ‘modern’ act-centered philosophy offers, and look for a more flexible, person-centered approach that takes more account of the subtle varieties of human motivation. Those in this camp see ethics as being about people – moral agents – rather than merely about actions. Of course, your actions matter. But, for Aristotle and his present day advocates alike, they matter as expressions of the kind of person you are. They indicate such qualities as kindness, fairness, compassion, and so on, and it is these qualities and their corresponding vices that it is the business of ethics to approve or disapprove.
All this seems simple and uncontroversial; there are two ways of looking at an action to evaluate it morally. You can take the action in isolation and judge it, or take the agent and judge him or her.
Virtue ethicists argue that act-centered ethics are narrow and bloodless. What is needed is a richer moral vocabulary than just ‘right and wrong’. There are subtle but important differences between actions that are good because they are kind and those that are good because they are generous, and those that are good because they are just. Likewise, there are subtle but important differences between actions that are bad because they are selfish and those that are bad because they are cruel and those that are bad because they are unfair. These, and many other, distinctions are lost when we talk simply about doing one’s duty, or promoting utility. Questions of motive and of character are lost, in these asceptic terms. Modern moral philosophy won’t do: it is cold, technical and insensitive to the many kinds and degrees of value expressed in human actions. Ethics is more than just thought experiments and hypotheticals about what would be the right course of action to take in any given situation we might conjure up from the comfort of our armchair. Ethics is about doing, and about context and character.

The Different Kinds of "Virtue Ethics"

Virtue Ethics has has been developed in two main directions: Eudaimonism, and agent-based theories.
Eudaimonism (Aristotle's view) bases virtues in human flourishing, where flourishing is equated with performing one’s distinctive function well. In the case of humans, Aristotle argued that our distinctive function is reasoning, and so the life “worth living” is one which we reason well. He also believed that only free men in the upper classes of society (i.e., the aristocrats) could excel in virtue and eschew vice, being that such men had greater access to the means in accomplishing this task as they had the wealth and resources to better perform their distinctive function of 'reasoning,' and thus "live well." For the Eudaimonian, inner dispositions are what one ought to focus on in order to cultivate virtuous traits, and thus a virtuous character.
In contrast, an agent-based theory emphasizes that virtues are determined by common-sense intuitions that we as observers judge to be admirable traits in other people. There are a variety of human traits that we find admirable, such as benevolence, kindness, compassion, etc., and we can identify these by looking at the people we admire, our moral exemplars. Agent-based theories also state that the motivations and intentions behind an action are ultimately what determine whether or not said action is actually virtuous. Whereas Eudaimonism understands the moral life in terms of inner dispositions or proclivities to act in certain ways (whether righteous or wicked, just or unjust, kind or cruel, etc.), agent-based theories are more radical in that their evaluation of actions is dependent on ethical judgments about the inner life of the agents who perform those actions, that is, what the motivations and intents are of a person.
[Note: While both Eudaimonism and agent-based theories are both agent-centered, Eudaimonism is not to be confused with an agent-based theory. Both branches concern themselves more with agents rather than acts themselves, but Eudamonism focuses on the self to improve whereas the agent-based theory focuses on others to improve.]

Common Critcisims Toward Secular Forms of Virtue Ethics

Firstly, Eudaimonism provides a self-centered conception of ethics because "human flourishing" (here defined as simply fulfilling our base function as humans, which is "reason" according to this view) is seen as an end in itself and does not sufficiently consider the extent to which our actions affect other people. Morality requires us to consider others for their own sake and not because they may benefit us. There seems to be something wrong with aiming to behave compassionately, kindly, and honestly merely because this will make oneself happier or "reason well."
Secondly, both Eudaimonism and agent-based theories also don't provide guidance on how we should act, as there are no clear principles for guiding action other than “act as a virtuous person would act given the situation.” Who is a virtuous person? Who is the first or universal exemplar?
Lastly, the ability to cultivate the right virtues will be affected by a number of different factors beyond a person’s control due to education, society, friends and family. If moral character is so reliant on luck, what role does this leave for appropriate praise and blame of the person? For the Eudaimonian, one ought to be born into a status of privilege if they wish to excel in being virtuous. For the proponent of an agent-based theory, one ought to be born into a society or family with good role models and preferably be raised by such, else they have no moral exemplars to emulate.

The New Testament's Virtue Ethic

The New Testament authors didn’t sit down and do a self-consciously philosophical exercise, for this was not what they were concerned with. They were concerned with giving practical instruction to disciples of the faith, and merely trying to express the ethical implications of their spiritual experience. That being said, we know the apostle Paul was familiar with the writings of Aristotle. We can actually identify places where Paul displays knowledge of Aristotle and incorporates some of the philosopher's ideas into his own epistles. Before we do this, however, it's important we refute common misnomers about what the Bible teaches concerning ethics in general.
You probably have heard many attack the ethics of the New Testament as being primitive and simplistic. "God dictates universal commands to follow: 'do not lie,' do 'not divorce,' 'do not insult.' And the only motivating factor is escaping hellfire and obtaining the reward of eternal pleasure." But in reality, this is a gross misrepresentation of the ethics laid out in the NT. I will argue the NT advocates for a form of virtue ethics, instead of claiming the NT contains a form of deontic ethics, as it is so often assumed.
Elizabeth Anscombe was one of the most influential virtue ethicists of the 20th century. Her work helped to revive virtue ethics in the modern era, however she also criticized the ethics of the Bible for promoting a form of ethics different than what Aristotle promoted:
"...between aristotle and us came Christianity, with its law conception of ethics. For Christianity derived its ethical notions from the Torah. (One might be inclined to think that a law conception of ethics could arise only among people who accepted an allegedly divine positive law..." (Modern Moral Philosophy, vol. 33, no. 124, 1-19)
We've already dealt with the issue of the Torah in another post. The Torah is not laying down moral laws, but describing justice in the form of ancient Near Eastern wisdom literature. But does the New Testament teach a deontic form of ethics? Anscombe might appear justified in her claim, as some "Christian" theologians have explicitly taught the ethics of the NT is deontic.
However, other theologians have argued the ethics of the NT is best characterized as a form of virtue ethics. In a study of the NT, we'll support this notion. As noted earlier, one of the central features of this approach to ethics is that the aim of ethics should be on living a virtuous life. Other forms of ethics focus on directing actions when confronted with a moral dilemma, but for virtue ethics every action is a moral or immoral action because all of our actions contribute or do not contribute to living a virtuous life. In other words, for a virtue ethicist, everything we do will contribute to living a fulfilled life. Now, the NT promotes a similar idea with a slight modification. The NT changes the distinctictive function and purpose for man in Eudaimonism from "reasoning" to loving God and others instead, and thus "living well" is changed from self-centered 'flourshing' (as defined by Aristotle) to glorifying God instead. The apostles taught everything we do contributes to living a life that glorifies God:

"Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God."-1 Corinthians 10:31
"And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him."-Colossians 3:17

So we see the same idea in Paul, that everything we do can be seen as a moral or immoral action. Everything we do should be seen as contributing to living a life that glorifies god or not. As a believer, the aim is not just doing good actions to avoid punishments, but to see everything we do as glorifying God. On secular virtue ethics, all our actions are either advancing a good life or not: nourishing your body contributes to living a good life. In a Biblical context: taking the time to properly dress contributes to living a good life, and not giving into the sin of sloth. So all our actions can be moral actions in this context, and so likewise for Paul and Jesus, all we do can contribute to living a life that glorifies God.
Since God made our bodies to thrive and enjoy life, we should nourish our bodies so we can thrive as God intended for our bodies to do, thus ultimately glorifying Him. Since we were created to experience and feel enjoyment, laughing and enjoying things throughout life glorifies God as well since we're experiencing emotions that God created to be experienced. Everything we do should be to glorify God, and often all that is is living our lives in the way that they were intended to be lived. Biblical ethics is very much more than merely performing right actions, but living a virtuous life that brings glory to God.
As Jesus said:

"Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind."-Matthew 22:37b

It is also important to focus on what it means to love, which is an important aspect of what it means to be a believer. Paul makes the radical claim that to love is the entirety of the law of God:

"For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself."-Galatians 5:14

Jesus also taught that to love God and love others were the two greatest commandments (Mark 12:28-31, Matt. 22:34-40). He also extends the commandment to love beyond one's brethren, and to love our enemies (Matt. 5:44). Loving those around us is central to what it means to be a believer (John 13:34; 15:12-17, Rom. 12:10; 13:8, 1 Cor. 13:1-8; 16:14, 2 Cor. 8:8, Eph. 4:2; 5:2, Phili. 1:9, Heb. 10:24, Jam. 2:8, 1 Pet. 1:22, 1 John 2:10; 3:23).
One might suggest this is no different than the Golden Rule: "Do unto others as you would have them do to you," or a Kantian rule: "I ought never to act except in such a way that I could also will that my maxim should become a universal law." In other words, "to live well is to perform good deeds or actions and nothing more." But an important point about loving someone is it cannot be done through actions alone. For example, one could buy a gift for their spouse to cheer them up. However, one could perform this action merely because they value performing right actions without any love for the person. One could donate to charity because it is the right thing to do, and not because she cares for the people who would benefit. In such scenarios, they can be seen as idolizing moral laws, not necessarily caring about helping others.
But to love someone requires more than merely performing right actions. You cannot love someone and not care about who they are as a person and where they are heading in life. To love is to will the good of the other. Jesus chastised the Pharisees of his day for only performing right actions, but not loving their brethren in their hearts. His criticism follows Matthew chapter 22, where Jesus says the greatest commandments are to love. The implication is the Pharisees perform proper actions, but have the wrong motivations for doing so. James Keenan puts it like this:
"Essential to understanding this command is that we love our neighbors not as objects of our devotion, but rather as subjects; that is, as persons. Thus, we cannot love others only because God wants us to do so, since then we would love them as means or as objects and not as persons. We can only love one another as subjects, just as God loves us." (Jesus and Virtue Ethics: Building Bridges Between New Testament Studies and Moral Theology, pg. 86)
A critic may bring up that verses of the NT are still phrased as commands, and therefore the structure implies duties were the central aspect of Christian ethics. But the importance of duties is not foreign to Virtue Ethics. Instead of being central to the ethical framework, duties flow from a virtuous character. Virtues are active and have certain demands for which a person must fulfill in their active behavior.
According to Aristotle, knowledge of the virtues gives us practical wisdom in how to properly act. Duties flow from the understanding of the demands of virtues. To put it another way, for virtues to manifest in persons, they have certain demands that must be fulfilled. For the believer, the command of love flows from being virtuous and aligning oneself with the character of God. Commitment to the character of Christ, who perfectly carried out the will of the Father, allows us to perform right and proper actions.
The NT also contains lists of virtues the believer ought to emulate, the most famous of these is in Galatians chapter 5:
"But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, Meekness, temperance: against such there is no law." (vss. 22-23)
Now, the connection with Aristotle cannot be more pronounced. The Greek phrase "against such there is no law" is almost identical to what we find in Aristotle's politics (3.13.1284a). It seems clear Paul is teaching a similar ethical framework to what Aristotle advocated for. Paul is teaching that the believing community ought to be persons who display key virtues, and that their conduct would not need to be regulated by a law. Instead, their character should be the standard others can measure themselves by. Romans chapter 2 is also a place we see references to Aristotle, where Paul notes that when Gentiles do what the law requires, they are "a law unto themselves" (vss. 14-15). In other words, they do not need to be told to act a certain way. They have the proper virtuous character that directs their actions, to do the good the law requires. Paul is advocating in Galatians that believers should think in a similar way.
So in Galatians 5, we have affinity with the teachings of Aristotle, and in other lists of virtues throughout the NT we see a similar idea, which is that Christians were meant to display virtues primarily (Rom. 5:3-5, 1 Cor. 13:1-8, Col. 3:12-17, 1 Tim. 3:2-3; 4:7-8, Jam. 3:17-18, 2 Pet. 1:5-8). From that, good deeds will properly manifest in our actions.
Anscombe made a great point on what the focus of ethics should be:
"It would be a great improvement if, instead of 'morally wrong', one always named a genus such as 'untruthful', 'unchaste', 'unjust'. We should no longer ask whether doing something was 'wrong', passing directly from some description of an action to this notion; we should ask whether, e.g., it was unjust; and the answer would sometimes be clear at once." (Modern Moral Philosophy, vol. 33, no. 124, 1-19)
Interestingly enough, Paul lays out a similar idea in explaining Christian ethics:

"Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you."-Philippians 4:8-9

In other words, the central aspect on living a Christian life was on what is virtuous, not on what is lawfully right or wrong. Right actions flow from whatever is honorable, true, and pure. Correlating with this is how Paul responds to the Corinthians who claimed that "all was lawful." Paul reminded them the emphasis is not on what is lawful, but on what is good for building a virtuous character:

"All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not."-1 Corinthians 10:23

One's main focus ought to be on what is good, not on laws that dictate behavior.
One of the key aspects of Virtue Ethics is the idea we ought to learn from virtuous teachers and imitate them. A virtuous character is obtained by imitating what a virtuous person does. This parallels a key aspect of Christian ethics. Imitating Christ was (and still is) crucial to living a virtuous life:

"For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps:"-1 Peter 2:21

Paul says in Romans 8:29 that Christians were predestined "to be conformed to the image of his Son." Jesus often taught his followers to do as he does (Matt. 16:24, Mark 8:34, Luke 6:40; 9:23, John 13:15, 34). Paul says in 1st Corinthians 11: Be ye followers [i.e., imitators] of me, even as I also am of Christ" (vs. 1). Hebrews 13:7 says to imitate the faith of the patriarchs. 1st Thessalonians 2:14 says to imitate each other. And jesus taught to imitate the good Samaritan from his parable (Luke 10:37). Imitating virtuous teachers was key for Christian ethics.
Aristotle tended to compare acquiring virtues with that of learning a practical skill, like playing an instrument or learning how to become a builder. Such practical skills are best picked up when trained by a master of that particular skill, because a teacher can always provide more insight through lessons they learn from experience. For example, an expert salesman can provide examples from his experience of what works with specific customers that a sales textbook could never provide. Many professions today require on-the-job training or experience before even hiring an applicant. The reason is: experience is key to learning a profession. Merely acquiring knowledge from a textbook or an instruction manual is often insufficient to master a skill, so why would mastering the skill of virtue be any different?
In the NT, a believer is to see the world through the eyes of Christ and to love as he loved. One cannot learn how to be a virtuous person without knowing what that life would look like. A key component of Christian theology is that the Messiah perfectly represented the Father and His will on earth, to show us how to properly live as God intended for man. This central tenet of the NT aligns well with agent-based theories of Virtue Ethics, and modifies it so that the person of Jesus Christ is the universal exemplar that one is meant to emulate. We are called to imitate him through our actions, thoughts, and desires, and to conform ourselves to the way he lived. As Paul said:

"I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me."-Galatians 2:20

If learning from Christ is key, we should briefly take a look at the Sermon on the Mount, which is said to be one of Jesus' most important series of teachings. Daniel Harrington notes:
"The sermon begins with nine 'beatitudes' (see 5:3–12) in which Jesus declares as 'happy' or 'blessed' those who practice certain virtues, and promises them an eternal reward and the fullness of God's kingdom." (Jesus and Virtue Ethics: Building Bridges Between New Testament Studies and Moral Theology, pg. 62)
Jesus laid out what a life for those that follow him look like in detail. One ought to be merciful, pure in heart, a peacemaker, thirst for righteousness, etcetera (Matt. 5:2-10). The Sermon does not merely include what right actions are, but includes sections on proper desires. Not only is it wrong to murder, but it is wrong to desire to murder or wish ill on someone (Matt. 5:22). Avoiding adultery is good, but one also should not covet after another man's woman in their heart (Matt. 5:28). In other words, merely avoiding immoral actions is not enough. One must also not desire vices. A believer is called to desire what is good.
The Sermon is not necessarily laying down universal moral commands. For example, Matthew 5:9 says, "Blessed are the peacemakers," but this doesn't imply absolute Pacifism, as it would contradict passages in the Old Testament where it explicitly says there is a time for war (Ecc. 3:8). The point of the Sermon is to teach what a virtuous life ought to look like. A follower of Christ ought to use reason to know what is proper to do in various circumstances. For example, in Matthew chapter 6, Jesus offers guidance on how one ought to pray by presenting the Lord's prayer (vss. 9-15). This is a model of how to pray. It's not a command for followers to always pray in this exact way.
In reality, the Sermon on the Mount mixes in exhortations, parables, hyperbole, declarations, commands, etc. It is best understood as displaying what a virtuous life ought to look like. It's not a law code. Building on this, it's important to understand a proper action is context sensitive. Under Virtue Ethics, one should not necessarily apply a universal maxim to every situation. Sometimes the proper action will depend on what is at stake, who is involved, what is the background, etc. Aristotle advocated against the idea there were fixed universal laws that dictate actions, and instead he argued the right action would depend on the circumstances one finds themselves in. Although the ethics of the NT may be a bit more strict, it still places an emphasis on being sensitive to the context of situations.
In 1st Corinthians chapter 8, Paul lays out instructions on how to deal with meat that has been sacrificed to Pagan idols. Instead of stating an absolute prohibition against meat sacrificed to idols, Paul instructed Christians to use reason to come to the proper ethical decision based on context. In other words, the right action is not determined only by a law. Instead, the Christian had to make the proper decision based on the context: if eating caused another to stumble, then you ought to abstain; if not, then there's no harm done. The value of the action depends on the context.
A Deontologist might reply that there's still a universal law given here: that one should always abstain if it's going to cause another to stumble. This objection can be addressed by asking: how are we to know if eating the meat will cause another believer to stumble? To answer such a question, one must be sensitive to the context, which in this case would be knowledge of the fellow believer and your relation to him. It is the context that determines the right action, not a universal law. Moreover, Paul states that the primary goal for the believer should be to love (1 Cor. 13). The first consideration is once again not the rightness of action, but having love for one another. From this, knowledge of the proper action will follow.
Paul often explains that living a proper life as a believer will take work and practice. He reminded Timothy to attend readings, practice what these things mean, and keep a close watch on himself (1 Tim. 4:13-14). Elsewhere, he directs that all believers must work on their faith (Phili. 2:12). Beyond this, he also noted that not all Christians would have the same gifts, and to accept that this was normal (1 Cor. 12). For some, certain things may be a hindrance, whereas for others it is acceptable (Rom. 14:2-4). What matters is that we love and build one another up (1 Thess. 5:11). Right actions flow from love and knowledge of virtue. Rules are not the primary motives that dictate our actions; rules are secondary in this regard.
An interesting case can be studied with regards to divorce in the Gospels. Jesus preaches against divorce (Mark 10:7-9) and it is often interpreted to mean "divorce is always wrong, regardless of circumstances." However, it should be noted the prohibition on divorce is not a universal law. The context can affect whether or not a divorce is permissible. Jesus says that one can divorce over sexual immorality. Paul also has a situation where divorce is permissible, namely if one spouse is an unbeliever and wishes to leave (1 Cor. 7:15). The implication one can derive is divorce is not ideal, but there are circumstances where it may be the proper action to take. Given the other features of Christian Virtue Ethics we already covered, the proper action to take will depend on the circumstances and what the virtuous agent thinks is the most loving thing to do. A universal prohibition on divorce is not a Christian ethic. Instead, one ought to discern the proper action from circumstances. However, it's clear in most cases divorce would not be the virtuous thing to do.
Building on this, it's important to note that within NT ethics, certain acts are always wrong. For example, idolatry and sexual immorality are always wrong (1 Cor. 10:14, Col. 3:15, 1 Pet. 4:13). There are no possible scenarios where it would be okay to rape, because such an act would never flow from a virtuous character. But this concept is not foreign to theories of Virtue Ethics. Aristotle noted that for some actions, no qualifications could make them virtuous. Actions such as rape or murder are always wrong, because they would never flow from a virtuous character. So it's not as if a Virtue Ethicist cannot claim that some actions are always wrong. They simply are qualified as being unable to flow from virtue, whereas actions like lying or waging war could be considered virtuous for the right reason.
Now, despite Christian Virtue Ethics having many similarities with Eudaimonism (Aristotelian ethics), there are also numerous differences beyond what we've already noted. One of the deficiencies of how Aristotle lays out his ethical theory is that it is essentially an all-boys club. Aristotle writes mainly to aristocratic men, excluding women and slaves. In his view, women were inferior to men and slaves lacked the necessary rational faculty. But the Christians rejected this mentality, as the teachings of Christ and the apostles were available to all (Matt. 28:19). Paul said, "There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus" (Gal. 3:28). Peter wrote that all Christians were part of the priesthood of Christ (1 Pet. 2:5). Jesus had women followers (Luke 8:2-3), and they were entrusted with delivering revelation (Mark 15:40–16:8). What we find throughout the NT is a radical change to how women were viewed in the ancient world. Paul is also likely building on Aristotle's household structure and refining it. David deSilva says the household codes of the NT are "...following the pairs laid out as early as Aristotle to such a degree as to suggest that these were standard topics in ethical instruction" (Honor, Patronage, Kinship & Purity, pg. 231). But Paul adds an important preface: submitting to one another out of reverence for Christ (Eph. 5:20-21). DeSilva says:
"...husbands, we cannot then ignore the distinctively Christian addition they bring to this arrangement; husbands are to be subject to their wives as well." (Honor, Patronage, Kinship & Purity, pg. 233)
Thus Paul doesn't break down the traditional perspective on the structure of the family, but he does add the idea that we all must submit to each other in reverence, love, unity, and cooperation because all are equal before God. There is no explicit mention in the NT calling for the abolishment of slavery, but it should be noted that Paul taught that slaves should be seen as equals. In the letter to Philemon, Paul is clear that his slave is no longer "as a servant, but above a servant, a brother beloved" (vs. 16). Thus, within Christian ethics class distinctions were supposed to evaporate. All were brothers and sisters of one family.
An important aspect of Christian ethics is that it wasn't a standalone ethical theory. It's embedded in the larger Christian worldview. The ethical framework is dependent on Christian doctrines. For Aristotle, his ethical theory is for men who were raised well. This is why these specific men desire to be virtuous and perform right actions. As for why the believer does good and desires to be virtuous, it's not because one was raised well, but because they have been activated by the power of God's Spirit (John 3:6, 1 Cor. 12:13). For believers, the reason as to why we desire to be good and virtuous is because the Spirit of God has regenerated us. He loves us so we can love others (1 John 4:19). One is meant to look to the life of Christ and what he has done by dying on the cross, to know that we are loved and forgiven. This in turn is meant to activate a good life, having seen what we have gained and been forgiven of. He calls and activates us to do similar to those around us. This is a more open system for people of all groups and classes. One only has to call upon the name of the Lord to be included. It does not require a specific gender or to be raised a certain way.
The goal of Aristotelian ethics is to achieve 'eudaimonia.' However, within the Bible the goal is as the Westminster Shorter Catechism puts it: "Man's chief end is to glorify God, and enjoy Him forever." Since the central aspect of Biblical Eschatology is that humans will continue on forever in resurrected bodies, the aim of ethics is more than living a good life presently. Living a good life now is important, but it was only one aspect in the Christian worldview. Humans are meant to live beyond this life, so the aim is also about building virtuous souls that will continue on. The importance of this is more crucial than it may seem at first. Paul said that we must all appear before judgment, so that "every one may receive the things done in his body, according to that he hath done, whether it be good or bad" (2 Cor. 15:10).
Being a virtuous person requires integrity, because one will still have to answer to God after death. If one can commit an evil act and no one finds out, then from the outside perspective he or she may still appear virtuous. Culturally speaking, the ancient world was very different from our own. All wrongdoings centered around public honor and shame. One did good to receive public honor, and one did not do what was bad to receive public shame. Right and wrong were connected to one's public honor and shame in the ancient Greco-Roman world. Thus good and evil were public ideas, not personal ideas. Ethical demands were grounded in the community in one's public appearance
The Biblical idea of an omniscient God who cared about our ethical status laid a foundation for integrity and personal guilt to emerge. Now one ought to do good because he is beholden to God, not just the community. Believers are to remain focused on God's approval and on the actions that lead them, regardless of the world's response. This lays down fertile ground for integrity to emerge. So the Biblical worldview has another important element built in that encourages ethical behavior, regardless of the honor it brings. One ought to do good because of a commitment to God not, because it might bring honor to one's name publicly.

Implications for Preterists

Paul believed that the Second Coming would happen in his generation, and prescribed certain things in the NT on the basis of that belief. An example of an exhortation that would no longer apppy to us today would be 1st Corinthians 7:24-29, where Paul argues that the times him and his fellow Christians were in called for celibacy, being that the Lord was fast approaching. It wasn't a sin if you did get married, of course; it was just harder to serve the Lord in this context if you had a family to worry about. Thus, Paul encouraged being single.
So, we need to be careful when reading the NT and determining what prohibitions or exhortations are still applicable to us today. Context is key.

Mattana Ministry Welcomes You To: Daiĺy Bible Study: 15 May 2024 Theme: Book of 2 Samuel (2) Scripture: 2 Sam. 5; 2 Sam.6; 2 Sam. 7; 2 Sam. 8 & Rom. 15:1 Message: GOD’S ANSWER vs MAN’S EXPECTATION
What is our response to God when His answer goes against our expectation? We tend to be disappointed with Him and we often question Him on why He delays the answer or rejects our request. We want God to answer our prayer according to our wishes and expectations, not according to His will, though deep inside our heart we know that God knows the best plan for us.
David was rejected by God when he asked to build the temple. God chose David’s son, Solomon, to actualize his desire to build the temple. But David didn’t lose heart. Instead, his response to God reflected his thanksgiving. “Who am I, O Lord God?” David fully realised that even though he was the King of Israel, he did not have the authority to tell God what to do. From this story we can learn from David about having a humble and obedient heart.
In his prayer, David confessed that God knew him more than he knew himself. God had planned something better for David and his descendents. God’s plan for David was far more beautiful and perfect compared to what David had planned for himself.
God has a good plan for us and He will fulfil it.
MM
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Probably a dumb question, but I cannot see any windows games to play nor do I see any games to install after updating game lists. I put a non-install, game folder in the /roms/windows/game.pc/ directory with autoexec.cmd pointing to executable...no joy. I put an installable game in /roms/windows_installers/game.wine/...no joy.
Using latest v39 image on a RPi5.
What am I doing wrong? ...and thanks in advance.

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(DS) Lime Green DS Lite - Asking $100 (VERY Good condition- Includes pouch and extra stylus. Minimal to very little yellowing on screens. Honestly haven't seen a DS Lite this good. Also have an R4 cart that can be included with an SD card for additional $20. No ROMS per sub rules)
(Wii) Wii Sports Resort - No Manual - $25
(GB) Donkey Kong Land - Loose - $8 SOLD
(GB) Donkey Kong Land 2 - Loose, Some label wear - $10 SOLD
(GB) Yoshi's Cookie - Loose - $8
(GBA) Avatar the Last Airbender Burning Earth - loose - $8
(GBA) NES Classics Metroid - Loose - $25
(3DS) Luigi's Mansion -CIB- $30
(NSW) Owl Boy - CIB - $15 SOLD
(NSW) Monster Hunter Rise w/ Steelbook (sealed w/ light tear) $40 Bundle with Magnamalo Amiibo for $50
(NSW) Super Monkey Ball Banana Mania Anniversary Edition - Sealed - (Cardboard sleeve squished.) $15
(NSW) Balan Wonderworld -CIB- $10
(NSW) Ori The Collection -CIB- Sealed postcards, OST Code redeemed. $25 SOLD
(NSW) Sakuna of Rice and Ruin -CIB- $20
(NSW) Chicken Police Paint it Red - CIB - $15
(NSW) Tales of Vesperia -CIB- $20
(NSW) Death's Door -CIB- $20 SOLD
Playstation
(PS1, PS2, PS3) Harry Potter Collection (ALL CIB): Sorcerers Stone (PS1), Chamber of Secrets GH (PS2), Prisoner of Azkaban (PS2), Goblet of Fire (PS2), Order of the Phoenix (PS3), Half Blood Prince (PS3), Deathly Hallows Part 1 (PS3), Deathly Hallows Part 2 (PS3). All games valued roughly $120. Take All for $100!!
(PS1) ONE -CIB- $10
(PS1) Animorphs Shattered Reality -CIB- $10
(PS1) Blaster Master: Blasting Again -CIB- $10
(PS1) Bugs Bunny Lost in Time -Game, Case and Artwork. Full Manual not included (looks like the staples were loose and the inner contents of the manual are gone but it does have the cover of the manual/game. $30
(PS1) Tomb Raider 2 -CIB- $10
(PS2) King Kong Official Game of the Movie -CIB- $8
(PS2) Dark Cloud -CIB- $12
(PS2) Dynasty Warriors 4 GH -CIB- $8
(PSP) Crisis Core Final Fantasy VII GH -CIB- $10
(PS3) Final Fantasy X-X2 HD Limited Edition. CIB (some water damage on lower side of box, see pics.) $10
(PS3) Disgaea 3 Absence of Justice -CIB- $10
(PS4) Dying Light The Following GH -CIB- $10
(PS4) The Wild at Heart -CIB- $20
(PS4) HOA -CIB- (OST Code redeemed) $10
(PS4) Little Nightmares 2 -CIB- $10
(PS4) My Hero Ones Justice 2 -CIB- $10
(PS4) Disgaea 5 -CIB- $10
(PS4) 13 Sentinels Aegis Rim Launch Edition w/ Artbook in protective sleeve -CIB- $35
(PS4) Grand Theft Auto V -CIB- $10
(PS4) The Evil Within 2 (has rental sticker on disc) - $10
(PS4) Biomutant - $8
(PS4) Katamari Damacy Reroll - $12
(PS4) The Nonary Games -CIB- $25
(PS4) God of War Ragnarok -CIB- $30
(PS4) Ghost of Tsushima Directors Cut -CIB- $30
(PS4) Tormented Souls -CIB- $15
(PS4) Overwatch Origins Edition Steelbook and disc - $15 Bundle with Reinhardt and Winston figures for $20 w/free shipping. (NOTE: Overwatch has gone free to play. You do not have to purchase this in order to play. This is a collectors item only.)
Amiibos
Sephiroth - NIB - $30
Olimar -Loose- $15
ROB -Loose- $15
Chibi Robo -Loose- $7
Wii Fit Trainer -Loose- $12
Magnamalo -Loose-$20 Bundle with game and steelbook for $50
Yarn Yoshi and Poochy (slight cut in tag) -Loose- $100
Cases and Misc.
Case and Manual Only! PS2 Rayman 3 Hoodlum Havoc FREE w/ purchase
Case and Manual Only! PS2 Need For Speed Carbon FREE w/ purchase
Case and Manual Only! PS1 Tekken 3 GH - $5
Wii Classic Controller White - $8
Other Media/Small Collectible
The Witcher: The Last Wish (Book) - $5
Persona 4: The Animation Blu-Ray bundle w/ wall scroll "poster" - $300 (Going off of Sold listings on eBay)
Hyperdimension Neptunia Blu-Ray - $30
Sailor Moon R The Movie Uncut Special DVD - CIB - $40
Portal 2 FuturePress Guide $10
MYST Official Guide $5
The Legend of Zelda Toon Link BoxLunch Exclusive Button down shirt (Size S) - $30 NEW
The Witcher Ciri POP! (1319) - $8
The Witcher Ciri POP! (1386) - $8
Overwatch Reinhardt and Winston figures - $5 Bundle with Steelbook for $20 w/free shipping
Overwatch (Comics Hardcover) Bundle with all Overwatch items for $30 Total.
Mario Bros. Planter - $5
Mario Bros. "?" Mug - $5 (never used for drinks only décor)
Small trinkets (Red GB keychain, NES controller keychain, Toad kart and donkey kong) SOLD

I just got my miyoo mini+, and switched out the SD card for a sanddisk one and slapped on onion OS, and just transferred the games that I'm interested in from the shitty SD card that comes with the device. Booted up my first game on this device, pokemon blue, expected it to be some good old pokemon but was met with a mario knock off 2d sidescroller? What's up with that? It clearly said pokemon blue on the games list. I'm going to switch out the roms now, but I found this to be weird. Has it happened to anyone else? It's not a big deal, just found it to be weird and was wondering if it's like that for all people or if it was just my device.

33m UK looking for new Bestie ☺️
I am a 33 year old man, I'm just looking to make some platonic friends nothing more. I
I love all sorts of things:
Music - Taylor Swift & Rock Music but tay is my fave.
TV- ill watch all most anything that isn't reality but I love Gilmore Girls and Brooklyn 99 and buffy
Movies - Star Wars but I can sit and watch anything but I have a soft spot for Disney and Rom-coms.
Gaming- I spend a lot of time gaming, I love Nintendo but still need to get a switch so I mainly play PS5, I spend a lot of time on dark souls
There are other things to list but I thought I'd mention my favourite things.
I'm on discord, what'sapp and Instagram, feel free to drop me a DM if your interested, prefer to not to message on reddit long term, no notifications.

Hello all. Recently, I've decided to try to hunt down the parts needed to rebuild the computer setup that my family had when I was a child. I was born in 1997, and my family got their first PC in 2000. It was a Gateway model, with the green lettering and cow-texture cube for branding. It ran Windows 98 Second Edition and came with a printer, scanner and microphone. Past that, I can't remember a thing about the specs it had. I remember it being pretty solid for point and click games, but it obviously couldn't play the games that began to come out in the Windows XP days. I used this computer for years growing up, until about 2008-9 when my dad sold our house. It got broken in the move, and I haven't seen it since.
I've managed to find the exact tower shape that we had, here is a photo of it: gp71.jpg (584×1121) (wordpress.com)
Doing some reading, I've found that these towers held the Gateway Essential, Performance, and GP6-GP7 series. There may have been more, but the archived links I've found to Gateway's shop don't have the pages I need to see product listings. I remember our computer having a big binder of Microsoft Office/workspace discs with it, and this makes me think that it may have been a G7 since those were more business-oriented from what I've read. I could be completely wrong
I'm searching for what could be a better computer in this line that would be able to handle most games up until 2000 or so. If anyone has any experience with these models and can point me in the right direction, I would love the advice. I have a lot of nostalgia for this computer setup and would love to rebuild it and break out my old CD-ROM's. Any help on this is greatly appreciated!

Very much a thought experiment as don't have anywhere near the disposable income needed lol but wondering if it's possible to store the entire rom/iso sets for every retro console (up to 7th gen?) in a playable form without any externally obvious hardware changes
So flashcarts are fine because they use cartridge slots as intended but no optical disk emulators that remove the original drive or usb hard drives sticking out the back. The idea of being able to take them back in time to when the console was released and the average player wouldn't notice until they boot it up and see a list of every game is pretty cool, like if your friend's uncle actually did work at Nintendo this is the magic console they'd bring back from work
It seems the cartridge based systems are pretty straight forward, everdrives exist for all the popular ones and support SD cards which can easily store more than enough, i.e NES ~1.5GB, ~SNES 4GB, N64 ~16GB, although file system and folder limits might complicate things a bit?
Optical media is where storage sizes start to get too big for the 2TB max size for current SD cards, Dreamcast is <1TB but OG Xbox is >16TB so you'd have to swap to HDDs/SSDs, most of Sony's and Microsoft's had support for HDDs and there's tons of complications with ide/sata support and bios limitations but feel like you could mod your way around them?
The Wii seems bit more difficult as it's >6TB so too big for SD cards and not much space internally but especially if you removed the case for a 8TB 2.5 SSD you should be able to, possibly with some hardware mods but going by the amount of DIY portables that's definitely an option
Kind of pointless to include releases for every region and revision but guess you could argue there's plenty of games no one will bother playing so the whole thing is just for bragging rights. I just really like the idea from a preservation point of view of having like a museum where you can interact with the consoles the same way as when they were released but also play every game?

What is, in your opinion, the best romantic comedy in CDrama? The perfect Rom-com needs to have great chemistry between the leads, hilarious set ups/situations and excellent delivery from the cast, it’s not easy. But when it’s done right, it can be so entertaining. You can pick different ones for Modern and Costume/Historical.
For me, it’s Moonlight (Esther Yu, Ryan Ding) and The Romance of Tiger and Rose (Zhao Lusi, Ryan Ding). Yes this is a Ryan Ding themed list. But I really think he is amazing in comedic roles. His timing and facial expressions really suit the genre.
Tell me your faves below!

I want to root and change to a custom rom on my phone which will erase everything on it. However I have a ton of apps that are installed by various sources like F droid and play store.
Is there an app that can 'print' a list of the names of apps installed on my phone to a text file or something?