Results 1041 - 1060 of 1443
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Results from: Notes Author: Emmaus Ordered by Date |
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Results | Verse | Author | ID# | |||
1041 | Anyone else? | Luke 24:19 | Emmaus | 65556 | ||
Hank, John the Baptist may be a stretch. Have you forgotten that Mary went into the hill country of Judah where Elizabeth was in her sixth month of pregnancy with John. Mary stayed ther about three months, the time John would have been born in Judah, where he also preached. Luke 1:36, 39, 56. Matt 3:1, Mark 1:4-5. Luke 3:1-3 says Herod was Tetrarch of Galilee and John preached in the whole valley of the Jordan, so he might have strayed into Herod's territory and thus fallen into his hands. But exactly how that happened is not clear. But Prayon may gve you extra credit marking on a curve, since it is very likely John died in Galilee since Mark 6 indicates Herod was entertaining the leading men of Galilee when John was beheaded, although exactly where the party took place is not specified. Emmaus |
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1042 | So...what is your theory? | Gen 1:26 | Emmaus | 65553 | ||
zerotheory, You strike me as someone who might enjoy and benefit from Thomas Aquinas's Summa Theologica, especially Part 1 or Prima Pars, about God and creation. You might want to check out this link. http://www.newadvent.org/summa/ Emmaus |
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1043 | Son or son? Holy Spirit or holy spirit? | Gen 1:26 | Emmaus | 65426 | ||
Zerotheory, Regarding John 1:13. It is true that the Incarnation of Christ Jesus in the Virgin Mary by the Holy Spirit fits the description of being "born not of blood or the will of flesh or the will of man but of God." However, what is being referred to here in verse 13 is how we are born again and become the children of God because we "received him, who believed in his (Jesus') name." Emmaus |
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1044 | Did Jesus suffer in hell when he died? | Luke 23:46 | Emmaus | 65280 | ||
Gracefull, Hank, EdB, In defense of Theater majors, I just want to set the record straight. It was I who majored in Theater and it was at Towson State University, not Emerson University. I studied Metaphysics there on my own time. Of course I used my real name then and it was in another century. Emmaus |
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1045 | who received the Holy Ghost @Pentacost? | Acts 2:4 | Emmaus | 65275 | ||
FTimA, "Also, how much time had passed between when the 120 were in the upper room and "When the day of Pentecost had come"? I myself do not know at this time but are we to assume that they ALL stayed in the upper room during this period of time?" According to Scripture , Acts 1:3, Jesus ascended 40 days after his death and resurrection. Pentecost was 50 days after the Passover on the Jewish calender. It is taken that those gathered and living in the upper room praying as Christ commnaded. For nine days they prayered and on the tenth day, Pentecost, the Holy Spirit decended upon them. Emmaus |
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1046 | Explanations of difficult verses | NT general Archive 1 | Emmaus | 65266 | ||
FTima, Who can fathom the mind of God in it's fullness? Paul calls it a mystery into which he has some insight, but he also says elsewhere that what insight he has is only as seeing "through a glass darkly." "He made known to us the mystery of His will, according to His kind intention which He purposed in Him with a view to an administration suitable to the fullness of the times, that is, the summing up of all things in Christ, things in the heavens and things on the earth. In Him also we have obtained an inheritance, having been predestined according to His purpose who works all things after the counsel of His will," Ephesians 1:9-11 "By referring to this, when you read you can understand my insight into the mystery of Christ, which in other generations was not made known to the sons of men, as it has now been revealed to His holy apostles and prophets in the Spirit; to be specific, that the Gentiles are fellow heirs and fellow members of the body, and fellow partakers of the promise in Christ Jesus through the gospel, of which I was made a minister, according to the gift of God's grace which was given to me according to the working of His power. To me, the very least of all saints, this grace was given, to preach to the Gentiles the unfathomable riches of Christ, and to bring to light what is the administration of the mystery which for..." Ephesians 3:4-9 Emmaus |
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1047 | Explanations of difficult verses | NT general Archive 1 | Emmaus | 65260 | ||
No argument there. | ||||||
1048 | Explanations of difficult verses | NT general Archive 1 | Emmaus | 65248 | ||
The only time Jesus walked on water he was headed for the boat. |
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1049 | Explanations of difficult verses | NT general Archive 1 | Emmaus | 65239 | ||
Hank, Always pleased on occassion to share your company on my side of the boat. You never have to fear being capsized on this side which tends to ride high and dry because many more are sitting on the other gunwale and the boat is sailing before a strong wind. ;-) Emmaus |
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1050 | who received the Holy Ghost @Pentacost? | Acts 2:4 | Emmaus | 65238 | ||
FTimA, I thought it was clear from Acts 1 , who was living in the upper room and Acts 2 says "all" were gathered and "all" were filled with the Holy Spirit. Where does it say only the apostles received the Holy Spirit? Now who preached afterward is another story. There it would seem only the apostles preached with Peter as the chief spokeman. Emmaus Emmaus |
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1051 | Explanations of difficult verses | NT general Archive 1 | Emmaus | 65209 | ||
FTimA, 'My question to you is this. Who wrote Mark 16:16? Who wrote catechism 1256?" The Mark 16:16 question is the tough one if you look at past discussion of it in recent weeks on this forum. Try the search. It is kind of like asking who is buried in Grant's Tomb? I would says Mark, but there are plenty who dispute whether it is a gloss added later by a scribe. Makes me nervous about Bible only when people can't even agree if that verse really is bible. The Catechism of the Catholic Church was compiled in consultation will all the Catholic bishops of the world and issued by John Paul II in 1994. It was the first universal Catechism of the Catholic Church since the Roman Catechism issued after the Council of Trent 500 years ago. We tend to update slowly on the world wide level. Emmaus |
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1052 | Explanations of difficult verses | NT general Archive 1 | Emmaus | 65207 | ||
FTima, I was not expecting you to agree with my post. I was only showing you what I believe on the questions you had raised in your post. It is well known on this forum that I am Catholic, maybe the only one here at this point. And it is well known that Catholics rely on Scripture and Sacred Tradition and not Scripture alone. Fear not! I haven't made any converts here yet that I am aware of, nor have I drowned anyone by dragging them across the Tiber for an involuntary baptism by immersion into Rome. :-) The Pascal Mystery is the whole the mystery of salvation by the death and resurrection of Christ the Pascal (Passover) Lamb of God (1 Cor 5:7; John 1:29)who died for us. Emmaus |
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1053 | Explanations of difficult verses | NT general Archive 1 | Emmaus | 65203 | ||
FTima, No offense taken. The historical facts about the early Church are just that, facts. Christianity is not lived out in a vacuum, then or now. The writings of the early Christians who were much closer to the apostles in time and who were those who dicerned what was the inspired New Testament and what was not, cannot be ignored when pondering the interpretation of Scripture, especially the New Testament, because it is their witness that tells us with what understanding they received and how they interpreted those Scriptures. Many say they want to go back to the pure New Testament Church, but fewer seem willing to see what the members of that early New Testament Church had to say about themselves. Emmaus |
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1054 | Explanations of difficult verses | NT general Archive 1 | Emmaus | 65182 | ||
FtimA, Sorry, I meant to include this also in the previous post. "V. WHO CAN BAPTIZE? 1256 The ordinary ministers of Baptism are the bishop and priest and, in the Latin Church, also the deacon.[57] In case of necessity, any person, even someone not baptized, can baptize, if he has the required intention. The intention required is to will to do what the Church does when she baptizes, and to apply the Trinitarian baptismal formula. The Church finds the reason for this possibility in the universal saving will of God and the necessity of Baptism for salvation." The Catechism Emmaus |
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1055 | Explanations of difficult verses | NT general Archive 1 | Emmaus | 65181 | ||
FtimA, You raise interesting and important questions about who is qualified to baptize and the connection of baptism to salvation. You have described your assembly's administration of baptism. I have attended similar baptisms of friends at Baptist churches. Below I have cited (in part) the position of my church on these questions. You may find them of interest. "VI. THE NECESSITY OF BAPTISM 1257 The Lord himself affirms that Baptism is necessary for salvation.[Jn 3:5] He also commands his disciples to proclaim the Gospel to all nations and to baptize them.[Matt 28:19-20] Baptism is necessary for salvation for those to whom the Gospel has been proclaimed and who have had the possibility of asking for this sacrament.[Mark 16:16] The Church does not know of any means other than Baptism that assures entry into eternal beatitude; this is why she takes care not to neglect the mission she has received from the Lord to see that all who can be baptized are "reborn of water and the Spirit." God has bound salvation to the sacrament of Baptism, but he himself is not bound by his sacraments. 1258 The Church has always held the firm conviction that those who suffer death for the sake of the faith without having received Baptism are baptized by their death for and with Christ. This Baptism of blood, like the desire for Baptism, brings about the fruits of Baptism without being a sacrament. 1259 For catechumens who die before their Baptism, their explicit desire to receive it, together with repentance for their sins, and charity, assures them the salvation that they were not able to receive through the sacrament. 1260 "Since Christ died for all, and since all men are in fact called to one and the same destiny, which is divine, we must hold that the Holy Spirit offers to all the possibility of being made partakers, in a way known to God, of the Paschal mystery."[62] Every man who is ignorant of the Gospel of Christ and of his Church, but seeks the truth and does the will of God in accordance with his understanding of it, can be saved. It may be supposed that such persons would have desired Baptism explicitly if they had known its necessity. 1261 As regards children who have died without Baptism, the Church can only entrust them to the mercy of God, as she does in her funeral rites for them. Indeed, the great mercy of God who desires that all men should be saved, and Jesus' tenderness toward children which caused him to say: "Let the children come to me, do not hinder them,"[Mk 10:14;1Tim 2:4] allow us to hope that there is a way of salvation for children who have died without Baptism. All the more urgent is the Church's call not to prevent little children coming to Christ through the gift of holy Baptism." The Catechism Emmaus |
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1056 | Explanations of difficult verses | NT general Archive 1 | Emmaus | 65176 | ||
FTimA, I recommend the link below for a discussion of the meaning of baptizmo and the manner in which it was administered in the early Church. The article deals with both scripture and the writings of the Church Fathers. Here are a few excerpts from the larger article: "But immersion is not the only meaning of baptizo. Sometimes it just means washing up. Thus Luke 11:38 reports that, when Jesus ate at a Pharisee’s house, "[t]he Pharisee was astonished to see that he did not first wash [baptizo] before dinner." No one in ancient Israel practiced immersion before dinner, but the Pharisees "do not eat unless they wash [nipto] their hands, observing the tradition of the elders; and when they come from the market place, they do not eat unless they wash themselves [baptizo]" (Mark 7:3–4a, emphasis added). So baptizo can mean cleansing or ritual washing as well as immersion. A similar range of meanings can be seen when baptizo is used metaphorically. Sometimes a figurative "baptism" is a sort of "immersion"; but not always. For example, speaking of his future suffering and death, Jesus said, "I have a baptism [baptisma] to be baptized [baptizo] with; and how I am constrained until it is accomplished!" (Luke 12:50) This might suggest that Christ would be "immersed" in suffering. On the other hand, consider the case of being "baptized with the Holy Spirit." In Acts 1:4–5 Jesus charged his disciples "not to depart from Jerusalem, but to wait for the promise of the Father, which, he said, ‘you heard from me, for John baptized with water, but before many days you shall be baptized with the Holy Spirit.’" Did this mean they would be "immersed" in the Spirit? No: three times Acts 2 states that the Holy Spirit was poured out on them when Pentecost came (2:17, 18, 33, emphasis added). Later Peter referred to the Spirit falling upon them, and also on others after Pentecost, explicitly identifying these events with the promise of being "baptized with the Holy Spirit" (Acts 11:15–17). These passages demonstrate that the meaning of baptizo is broad enough to include "pouring." " "The Didache was written around A.D. 70 and, though not inspired, is a strong witness to the sacramental practice of Christians in the apostolic age. In its seventh chapter, the Didache reads, "Concerning baptism, baptize in this manner: Having said all these things beforehand, baptize in the name of the Father and of the Son and of the Holy Spirit in living water [that is, in running water, as in a river]. If there is no living water, baptize in other water; and, if you are not able to use cold water, use warm. If you have neither, pour water three times upon the head in the name of the Father, Son, and Holy Spirit." These instructions were composed either while some of the apostles and disciples were still alive or during the next generation of Christians, and they represent an already established custom. The testimony of the Didache is seconded by other early Christian writings. Hippolytus of Rome said, "If water is scarce, whether as a constant condition or on occasion, then use whatever water is available" (The Apostolic Tradition, 21 [A.D. 215]). Pope Cornelius I wrote that as Novatian was about to die, "he received baptism in the bed where he lay, by pouring" (Letter to Fabius of Antioch [A.D. 251]; cited in Eusebius, Ecclesiastical History, 6:4311). Cyprian advised that no one should be "disturbed because the sick are poured upon or sprinkled when they receive the Lord’s grace" (Letter to a Certain Magnus 69:12 [A.D. 255]). Tertullian described baptism by saying that it is done "with so great simplicity, without pomp, without any considerable novelty of preparation, and finally, without cost, a man is baptized in water, and amid the utterance of some few words, is sprinkled, and then rises again, not much (or not at all) the cleaner" (On Baptism, 2 [A.D. 203]). Obviously, Tertullian did not consider baptism by immersion the only valid form, since he says one is only sprinkled and thus comes up from the water "not much (or not at all) the cleaner." " http://www.catholic.com/library/Baptism_Immersion_Only.asp Emmaus |
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1057 | Death to self! | Ps 116:15 | Emmaus | 65137 | ||
mommapbs, Regarding death to self in the spiritual sense I have always loved the statement of John the Baptist to his followers about his relationship to Jesus. " He must increase and I must decrease." John 3:30 Emmaus |
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1058 | Non-denominational theology? | John 3:16 | Emmaus | 65061 | ||
FTimA, The combination of Scripture , which is not always absolutely clear on all points and the witness of the early history of the Church as written by the apostolic fathers, such as Ignatius of Antioch, a disciple of John the Apostle, whom we can presume passed on the Gospel accurately to Ignatius, make it clear that the early Church had bishops, priests (presbuteri, elders) and deacons. We do not see the laying on of hands with Matthias, but we do see it in the case of Saul after the laying on of hands at his baptism in Acts 9:17-19 in Acts 13:2-3 which was clearly a form of ordination just as was the ordination of the deacons in Acts 6:6. Paul refers to the laying of hands on Timothy by the presbyteriate in I Timothy 4:14, an obvious reference to his ordination. Paul also warns Timothy to be careful whom he ordains by the laying on of hands, I Timothy 5:22. In various places you see the office of bishop, priest (presbyter/elder) and deacon mentioned. 1 Timothy 3, 1 Timothy 5:17-22, Titus 1 and so on. The main point I am making is that the three levels of ordained offices found some Christian Communions comprising the majority of Christianity : Catholic, Eastern Orthodox , Protestant (Anglican, Episcalal, Methodist, Lutheran) are not unbiblical, but are easily found in scripture and supported by 2000 years of history, during 1500 of which they were universally acknowledged by all Christians. Structural offices of authority within the Church does not deny the headship of Christ but shows the practical application of the authority He conferred on the apostles in Matt 16: 18-20; 28:18-20; Luke 9:6; Luke 10; John 20:19-23; 21:15-17. Emmaus |
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1059 | Non-denominational theology? | John 3:16 | Emmaus | 65026 | ||
FTimA, Timothy was was ordained a bishop or shepherd to oversee his pastorate by the laying on of hands as was Matthias. "Apostolic succession is undisputed by whom?" Anyone. Please show me one Apostpolic pre-Nicean Church Father whose writings we have, that disputed the concept of apostolic succession of bishops from the apostles. Just for starters to read those who spoke on this matter see Ignatius of Antioch circa 100 A.D, in his letters to the Ephesians 6, Magnesians 6, Philadelphians 1 and Clements First Epistle to the Corinthians before 100 A.D. You can access them at this link: http://www.ccel.org/fathers2/ANF-01/TOC.htm Emmaus |
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1060 | Non-denominational theology? | John 3:16 | Emmaus | 65010 | ||
FTimA, The concept of apostolic succession , which was undisputed for the first 1500 years of Christianity is based on Acts 1:15-26, which shows that the office of the apostles as as bishops and teachers is one that is passed on by the laying on of hands. Matthias took the office of Judas. I believe in the KJV the language even says, "let another take his bishopric." Paul in one of his epistles speaks of laying hands on Timothy in relation to Timothy receiving authority as a shepherd of his church flock. So the concept of apostolic succession is not unbiblical. Emmaus |
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