Results 1241 - 1260 of 1443
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Results from: Notes Author: Emmaus Ordered by Date |
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Results | Verse | Author | ID# | |||
1241 | is masterbation a sin explain thxs | Bible general Archive 1 | Emmaus | 47704 | ||
Serentime, You say: "I believe wholeheartedly that masturbation is not sin and that you men on this forum know that if this does not take place from time to time,then there is a problem, and you know what I mean. Let's get real here!" The question is not whether mastubation is a common practice among men, like all sin, but if it is sin under the category of lust. Yes, let's get real here! In the context of your statement above, can you imagine Jesus performing this act? That is the standard against which our actions must be judged when considering what is sin. Emmaus |
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1242 | after death, right then, what? | Bible general Archive 1 | Emmaus | 47518 | ||
Johnny, I think you will have to take up your questions with Jesus, since He was the person who preached the most about hell of all the people in the bible. I think that means we are supposed to take it seriously and that it is real. Justness (fairness)and justice are management issues. I am in sales. Emmaus |
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1243 | Christ- wisdom increasing or reputation? | Luke 2:52 | Emmaus | 47229 | ||
bob r, This of course is an important question that has been reflected upon by the Church for two millenium. you might find this synopsis of teaching of interest or help. "IV. HOW IS THE SON OF GOD MAN? 470 Because "human nature was assumed, not absorbed", in the mysterious union of the Incarnation, the Church was led over the course of centuries to confess the full reality of Christ's human soul, with its operations of intellect and will, and of his human body. In parallel fashion, she had to recall on each occasion that Christ's human nature belongs, as his own, to the divine person of the Son of God, who assumed it. Everything that Christ is and does in this nature derives from "one of the Trinity". The Son of God therefore communicates to his humanity his own personal mode of existence in the Trinity. In his soul as in his body, Christ thus expresses humanly the divine ways of the Trinity:[John 14:9-10] The Son of God. . . worked with human hands; he thought with a human mind. He acted with a human will, and with a human heart he loved. Born of the Virgin Mary, he has truly been made one of us, like to us in all things except sin. Christ's soul and his human knowledge 471 Apollinarius of Laodicaea asserted that in Christ the divine Word had replaced the soul or spirit. Against this error the Church confessed that the eternal Son also assumed a rational, human soul. 472 This human soul that the Son of God assumed is endowed with a true human knowledge. As such, this knowledge could not in itself be unlimited: it was exercised in the historical conditions of his existence in space and time. This is why the Son of God could, when he became man, "increase in wisdom and in stature, and in favour with God and man",[Luke 2:52] and would even have to inquire for himself about what one in the human condition can learn only from experience.[Mark 6:38; 8:27; John 11:34] This corresponded to the reality of his voluntary emptying of himself, taking "the form of a slave".[Phil 2:7] 473 But at the same time, this truly human knowledge of God's Son expressed the divine life of his person. "The human nature of God's Son, not by itself but by its union with the Word, knew and showed forth in itself everything that pertains to God." Such is first of all the case with the intimate and immediate knowledge that the Son of God made man has of his Father.[Mark 14:36; Matt 11:27; John 1:18; 8:55] The Son in his human knowledge also showed the divine penetration he had into the secret thoughts of human hearts.[Mark 2:8; John 2:25; 6:61] 474 By its union to the divine wisdom in the person of the Word incarnate, Christ enjoyed in his human knowledge the fullness of understanding of the eternal plans he had come to reveal. What he admitted to not knowing in this area, he elsewhere declared himself not sent to reveal.(Mark 13:32, Acts 1:7) Christ's human will 475 Similarly, at the sixth ecumenical council, Constantinople III in 681, the Church confessed that Christ possesses two wills and two natural operations, divine and human. They are not opposed to each other, but co-operate in such a way that the Word made flesh willed humanly in obedience to his Father all that he had decided divinely with the Father and the Holy Spirit for our salvation. Christ's human will "does not resist or oppose but rather submits to his divine and almighty will." The Catechism Emmaus |
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1244 | 2 followups, masturbation and 1Cor7:2-5 | Bible general Archive 1 | Emmaus | 47228 | ||
Binyah, You said in your post to Makarios: "Masturbation does not have to include lust. It can act as a release mechanism to keep one from lusting." One might reasoanbly ask what exactly the "release mechanism" of masturbation is releasing if not the tension of lust? Kind of like the alcoholic who hopes to slake his thirst (lust) for alcohol by taking a drink. It just doesn't work, it actually worsens the problem, rather than solving it. Kind of like biting that forbidden fruit to be like God. We can't eat enough forbidden fruit to satisfy our lust in that area. We are still gourging ourselves, attempting to satisfy all manner of disordered appetites without satisfaction. And that does not even address or explore the obvious reality that masturbation is the conterfeit of the real self giving sexual expression God has ordained for men and women and uses as an illustration of the relationship between Christ and the Church. I shudder to think how one might try to fit mastrubation into that analogy of faith. Emmaus |
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1245 | Job DID charge God foolishly? | Job 1:22 | Emmaus | 47227 | ||
Lionstrong, Obviously Job was not of the Protestant or Reformed tradition or the Catholic Tradition for that matter. It is not even clear that he was a Hebrew. Nor do I think the Protestant or Reformed tradition has the corner on faith in the saving sufficiency of Christ's work on the Cross and in the Resurrection. I don't think the commentary I passed on was even attempting to address that point. The article wasn't long enough to exalt emotion over reason. It did admire and commend the passion of Job's relationship with God in prayer. Whatever else Job's faults may have been,he was not lukewarm to be spit out. Other than that your analysis may be as valid as any other. I was merely passing on the commentary with the thought that Baptistbred might find it of interest. Emmaus |
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1246 | after death, right then, what? | Bible general Archive 1 | Emmaus | 46969 | ||
jpangilinan, It was the breath of God that gave man his life, not the earth from which God created his body. Gen 2:7 7: then the LORD God formed man of dust from the ground, and breathed into his nostrils the breath of life; and man became a living being. The breath of God, the spirit or soul of man, does not die. And the Resurrection of the body is the promise of Jesus' Resurrection. 1Cor 15:12-19 12: Now if Christ is preached as raised from the dead, how can some of you say that there is no resurrection of the dead? 13: But if there is no resurrection of the dead, then Christ has not been raised; 14: if Christ has not been raised, then our preaching is in vain and your faith is in vain. 15: We are even found to be misrepresenting God, because we testified of God that he raised Christ, whom he did not raise if it is true that the dead are not raised. 16: For if the dead are not raised, then Christ has not been raised. 17: If Christ has not been raised, your faith is futile and you are still in your sins. 18: Then those also who have fallen asleep in Christ have perished. 19: If for this life only we have hoped in Christ, we are of all men most to be pitied. Jesus was not unconcious in the spirit when he died, but alive in another realm where he preached to the inprisoned spirits of the dead. 1 Peter 3:18-4:6. 18: For Christ also died for sins once for all, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit; 19: in which he went and preached to the spirits in prison, 20: who formerly did not obey, when God's patience waited in the days of Noah, during the building of the ark, in which a few, that is, eight persons, were saved through water.... Emmaus |
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1247 | Compare Rev 16:17 with John 19:30? | Rev 16:17 | Emmaus | 46523 | ||
Momapbs, Those who bow down in liturgical celebrations are bowing down to the Lord. It may seem strange to those who are from a non liturgcal tradition, but it is perfectly natural to those who worship the Lord in a liturgical manner. On the other hand Evangelical "altar calls" may make those who worship liturgically somewhat uncomfortable. One might ask what "altar" are they being called to, especially in a Church that does not believe in sacrificial worship and may not even have an altar? The answer of course for both Evangelical and liturgical worshipers is the heavenly altar before the throne of God referred to in Hebrews 9:11-30 and Rev 4 and 5 and 6:9 and 8:1-4 and Rev 11:1. It is no accident that John had his vison of liturgical worship in heaven on the Lord's Day. The pattern of Liturgical worship is closely related to what John describes in Revelation. Liturgical worship is done in form that expresses the prayer that God's "will (including worship) be done on earth as it is in heaven." The opening prayer to the old latin Mass was "I will go to the altar of God," from Psalm 43:4" And we later pray, "Lift up your hearts! We lift them up to the Lord!" That is, like John in Revelation, we go to the altar of God in heaven and lift up our hearts to God in heaven and make ourselves present to the one eternal sacrifice of Jesus in heaven, sometimes on our knees and sometimes with a profound bow and sometimes standing. I presume that the person responding to an "altar call" in an Evangelical church is being called to do the same after he has given his life to Christ, although it may not look the same outwardly. Emmaus |
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1248 | What about early male puberty? | Bible general Archive 1 | Emmaus | 46509 | ||
Hank, Your response is the classic standard of least my parents' and my ages. Kind of goes along with the old question, "If all your friends jumped off the bridge would you do it too?" Emmaus |
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1249 | Is Hades then Purgatory? | Bible general Archive 1 | Emmaus | 46507 | ||
whyn, Hades is the abode of the dead in ancient mythology. It is the term used when we refer to Christ "descening in hell," more accurately translated Hades. Not the same as the hell of the dammed, but more like a place for the the dead, good and evil, with separate compartment as in the the parable of Lazarus and the rich man. Purgatory for Catholic Christians like me, (I am not a pagan) is a place or state of "purgation" or final cleansing of any remanining attachment to sin so that we are completely pure and fit to enter God's presence. This final cleansing is a work of God's comsuming or firey love. More like the ante chamber to heaven than hell. Only those destined for heaven pass through the final purification. It will cease to exist after the final jusdgement when only Heaven and Hell will remain. This of course is the Catholic view and not accepted by other Christians. But it is not a pagan view, opinions to the contrary not withstanding. Emmaus |
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1250 | Children/Baby baptism Scripture? | Mark 16:16 | Emmaus | 46483 | ||
Makarios, Of course we may disagree on this matter in charity. I have no intention of pursuing the subject further, having made the points I intended to make and thought needed to be made. I have no intent of making a personal attack on anyone. Certainly not an attack against you. I also believe in "believer's baptism," if one has not been baptized and raised in the faith. :-) I was baptised as an infant and raised in the faith. Every Easter Catholics renew their baptismal vows and are reminded of their baptism in a sprinkling rite. My daugther was baptized as an infant and raised in the faith and she continues in the Faith. My wife was born to an atheist Jewish father and a Presbyterian mother. My wife's mother, who died a few months after her husband died and a few months before I met my wife, believed in believer's baptism. She raised my wife in the Methodist Church without having her baptized. My wife, after we had been married 12 years, was baptized at the age of 38 at an Easter Vigil Mass. No one was more surprised than me when she announced that she intended to be baptised and enter the Church. So you see, in my household we cover both sides of the issue. Blessings to you also. Your brother in Christ, Emmaus |
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1251 | Cain and Seth's wives descended from who | Genesis | Emmaus | 45383 | ||
Beam me up Scottie! | ||||||
1252 | Cain and Seth's wives descended from who | Genesis | Emmaus | 45226 | ||
Scott, Without conceding the point you are attempting to make, allow me also to take another approach on the question you raised about some commentataries dealing with the Cain and his wife because of the issue of incest. That was what prompted my initial response. You handled the question, which I believe the bible does not raise, by proposing polygenism. You said: "Now that we know that man was created a living creature and there were more then just one man and one woman created lets look at Cain and his wife...." Do we know that there was more than one man and woman created? No! In fact Genesis states clearly that Eve was "the mother of all the living." ( Gen 3:20) Meaning that all are decended from her. The bible also states that Adam and Eve "had others sons and daughters." Gen 5:4) The bible state that Cain took a woman as his wife. (Gen 4:17) The implication based on direct scriptural statements is not that other pairs were created with Adam and Eve, but rather that Cain took to wife another female decendent of Adam and Eve. That could have been a sister or a neice or even a further degree od consanguinity depended on when Cain married and when the other children of Adam and Eve were born. If a neice or further removed relation the union was not prohibited by Lv 18:6-18. Hence no incest as defined by the Law presented in Exodus or Leviticus. And consider the fact that Adam and Eve while in the garden did not obey the command to "be fruitfull and multiply," but obeyed that command only after they were expelled from the garden. Kind of turns the stupid notion that original sin was somehow related to sex between a man and his wife on it's head doesn't it? More likely the other way around it would seem. The sin may have been the refusal to be fruitful and mutiply. Trying to have the garden all to themselves like selfish children. But I am not advocating that theory. It is just an interesting tangental thought to ponder. My main point is one Adam and one New Adam! Romans 5:15-17 15: But the free gift is not like the trespass. For if many died through one man's trespass, much more have the grace of God and the free gift in the grace of that one man Jesus Christ abounded for many. 16: And the free gift is not like the effect of that one man's sin. For the judgment following one trespass brought condemnation, but the free gift following many trespasses brings justification. 17: If, because of one man's trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Jesus Christ. 1 Cor 15:45-49 45: Thus it is written, "The first man Adam became a living being"; the last Adam became a life-giving spirit. 46: But it is not the spiritual which is first but the physical, and then the spiritual. 47: The first man was from the earth, a man of dust; the second man is from heaven. 48: As was the man of dust, so are those who are of the dust; and as is the man of heaven, so are those who are of heaven. 49: Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven. One Adam, one New Adam, Jesus Christ! Emmaus |
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1253 | Cain and Seth's wives descended from who | Genesis | Emmaus | 44870 | ||
Scott, Indeed, but not the law of marriage within certain degrees of relation, which came only with the Mosaic Covenant. The tree was not the law in the garden. The law was that they not eat of the fruit of the tree. Emmaus |
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1254 | What was infused? | Acts 1:3 | Emmaus | 44767 | ||
Joe, Humani Generis was written in response to the irresponsible secular and theological speculation in Protestant and Catholic circles that was going on at the time and and to which you obviously and unfortunately were exposed. As you have learned, even authoritative doctrinal statements are not always adhered to by the rank and file, Catholic or Protestant. I quoted only four of fourty three paragraphs. At 43 paragraphs it is not long, but too long for this space. You may find the whole document interesting, especially early passages which set the stage and background for the document itself and the paragraphs I quoted. Here is a link. http://www.ewtn.com/library/ENCYC/P12HUMAN.HTM Emmaus |
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1255 | What was infused? | Acts 1:3 | Emmaus | 44710 | ||
Tim and Indiana, You might find this opinion of interest in the context of your discussion. It is from a Catholic perspective, but relevent to the current conversation. "It remains for Us now to speak about those questions which, although they pertain to the positive sciences, are nevertheless more or less connected with the truths of the Christian faith. In fact, not a few insistently demand that the Catholic religion takes these sciences into account as much as possible. This certainly would be praiseworthy in the case of clearly proved facts; but caution must be used when there is rather question of hypotheses, having some sort of scientific foundation, in which the doctrine contained in Sacred Scripture or in Tradition is involved. If such conjectural opinions are directly or indirectly opposed to the doctrine revealed by God, then the demand that they be recognized can in no way be admitted. For these reasons the Teaching Authority of the Church does not forbid that, in conformity with the present state of human sciences and sacred theology, research and discussions, on the part of men experienced in both fields, take place with regard to the doctrine of evolution, in as far as it inquires into the origin of the human body as coming from pre-existent and living matter—for the Catholic faith obliges us to hold that souls are immediately created by God. However this must be done in such a way that the reasons for both opinions, that is, those favorable and those unfavorable to evolution, be weighed and judged with the necessary seriousness, moderation and measure, and provided that all are prepared to submit to the judgment of the Church, to whom Christ has given the mission of interpreting authentically the Sacred Scriptures and of defending the dogmas of faithful Some however rashly transgress this liberty of discussion, when they act as if the origin of the human body from pre-existing and living matter were already completely certain and proved by the facts which have been discovered up to now and by reasoning on those facts, and as if there were nothing in the sources of divine revelation which demands the greatest moderation and caution in this question. When, however, there is question of another conjectural opinion, namely polygenism, the children of the Church by no means enjoy such liberty. For the faithful cannot embrace that opinion which maintains either that after Adam there existed on this earth true men who did not take their origin through natural generation from him as from the first parent of all or that Adam represents a certain number of first parents. Now it is in no way apparent how such an opinion can be reconciled with that which the sources of revealed truth and the documents of the Teaching Authority of the Church propose with regard to original sin, which proceeds from a sin actually committed by an individual Adam and which through generation is passed on to all and is in everyone as his own. 38. Just as in the biological and anthropological sciences, so also in the historical sciences there are those who boldly transgress the limits and safeguards established by the Church. In a particular way must be deplored a certain too free interpretation of the historical books of the Old Testament. Those who favor this system, in order to defend their cause, wrongly refer to the Letter which was sent not long ago to the Archbishop of Paris by the Pontifical Commission on Biblical Studies. This Letter, in fact, clearly points out that the first eleven chapters of Genesis, although properly speaking not conforming to the historical method used by the best Greek and Latin writers or by competent authors of our time, do nevertheless pertain to history in a true sense, which however must be further studied and determined by exegetes; the same chapters, (the Letter points out), in simple and metaphorical language adapted to the mentality of a people but little cultured, both state the principal truths which are fundamental for our salvation, and also give a popular description of the origin of the human race and the chosen people. If, however, the ancient sacred writers have taken anything from popular narrations (and this may be conceded), it must never be forgotten that they did so with the help of divine inspiration, through which they were rendered immune from any error in selecting and evaluating those documents. Therefore, whatever of the popular narrations have been inserted into the Sacred Scriptures must in no way be considered on a par with myths or other such things, which are more the product of an extravagant imagination than of that striving for truth and simplicity which in the Sacred Books, also of the Old Testament, is so apparent that our ancient sacred writers must be admitted to be clearly superior to the ancient profane writers." Pius XII, Humani Generis, 1950 Emmaus |
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1256 | How did sin originate | Bible general Archive 1 | Emmaus | 44707 | ||
Hello Tim, I am glad you liked it. The whole prayer, from which I quoted only two lines, is truly beautiful. The deadlock I was was refering to was the entire thread. Your post just happened to be the last one posted before I wrote. :-) Emmaus |
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1257 | How did sin originate | Bible general Archive 1 | Emmaus | 44574 | ||
Tim, Congregationalist, How about a short prayer excerpt to break the dogmatic deadlock? "O happy fault, O necessary sin of Adam, which gained for us so great a Redeemer!" from the Exsultet, sung at the Easter Vigil. Emmaus |
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1258 | JUST CURIOUS TOO | Matt 7:13 | Emmaus | 43970 | ||
Ezekiel, Tim, I apologize for butting in. I did not notice the question was specifically addressed to Tim. Emmaus |
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1259 | How can God let us go through pain? | 1 Pet 2:24 | Emmaus | 43303 | ||
heisthe1, You may not believe in "the suffering doctrine" but Jesus did. It is his doctrine. St Paul speaks of your position here: "For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God. For it is written, "I will destroy the wisdom of the wise, and the cleverness of the clever I will thwart." Where is the wise man? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world? For since, in the wisdom of God, the world did not know God through wisdom, it pleased God through the folly of what we preach to save those who believe. For Jews demand signs and Greeks seek wisdom, but we preach Christ crucified, a stumbling block to Jews and folly to Gentiles, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. For the foolishness of God is wiser than men, and the weakness of God is stronger than men. 1 Cor 1:18-25 And Jesus in addition to telling us we must take up up our cross daily and follow him also says: "If the world hates you, know that it has hated me before it hated you. If you were of the world, the world would love its own; but because you are not of the world, but I chose you out of the world, therefore the world hates you. Remember the word that I said to you, "A servant is not greater than his master." If they persecuted me, they will persecute you; if they kept my word, they will keep yours also. But all this they will do to you on my account, because they do not know him who sent me. If I had not come and spoken to them, they would not have sin; but now they have no excuse for their sin. He who hates me hates my Father also. If I had not done among them the works which no one else did, they would not have sin; but now they have seen and hated both me and my Father. It is to fulfil the word that is written in their law, "They hated me without a cause." But when the Counselor comes, whom I shall send to you from the Father, even the Spirit of truth, who proceeds from the Father, he will bear witness to me; and you also are witnesses, because you have been with me from the beginning. I have said all this to you to keep you from falling away. They will put you out of the synagogues; indeed, the hour is coming when whoever kills you will think he is offering service to God. And they will do this because they have not known the Father, nor me. But I have said these things to you, that when their hour comes you may remember that I told you of them. "I did not say these things to you from the beginning, because I was with you. But now I am going to him who sent me; yet none of you asks me, "Where are you going?" But because I have said these things to you, sorrow has filled your hearts. Nevertheless I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Counselor will not come to you; but if I go, I will send him to you. John 15:18-16:6. Emmaus |
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1260 | Pretribulation or slightly after ? | Bible general Archive 1 | Emmaus | 43114 | ||
"Emmaus can attest" I do attest that Joe has not yet poped, but he is doing an admirable job of defending those "grave cloths of tradition" received from the apostles. Emmaus |
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