Results 1261 - 1280 of 1443
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Results from: Notes Author: Emmaus Ordered by Date |
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Results | Verse | Author | ID# | |||
1261 | How can God let us go through pain? | 1 Pet 2:24 | Emmaus | 43088 | ||
heisthe1, How can we conform ourselves to Christ and take up our cross daily to follow Him without suffering? "Get the behind me Satan! You are an obstacle to me. You are thinking not as God, does but as men do.... Whoever wishes to come after me must deny himself, take up his cross and follow me. For whoever looses his life will save it and whoever wishes to save his life will loose it." Matt 16:23-24. No cheap grace! Free but not cheap.If we want to follow Him into glory we must follow Him into suffering and death. Emmaus |
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1262 | time | Acts 1:3 | Emmaus | 42910 | ||
Hank, Kalos, Scott, Makarios, May I throw into the mix what I find a helful guide regarding how we should approach the relationship between the literal and spiritual sense of scripture? The senses of Scripture "According to an ancient tradition, one can distinguish between two senses of Scripture: the literal and the spiritual, the latter being subdivided into the allegorical, moral and anagogical senses. The profound concordance of the four senses guarantees all its richness to the living reading of Scripture in the Church. The literal sense is the meaning conveyed by the words of Scripture and discovered by exegesis, following the rules of sound interpretation: "All other senses of Sacred Scripture are based on the literal." The spiritual sense. Thanks to the unity of God's plan, not only the text of Scripture but also the realities and events about which it speaks can be signs. 1. The allegorical sense. We can acquire a more profound understanding of events by recognizing their significance in Christ; thus the crossing of the Red Sea is a sign or type of Christ's victory and also of Christian Baptism. 2. The moral sense. The events reported in Scripture ought to lead us to act justly. As St. Paul says, they were written "for our instruction". 3. The anagogical sense (Greek: anagoge, "leading"). We can view realities and events in terms of their eternal significance, leading us toward our true homeland: thus the Church on earth is a sign of the heavenly Jerusalem. A medieval couplet summarizes the significance of the four senses: The Letter speaks of deeds; Allegory to faith; The Moral how to act; Anagogy our destiny." The Catechism Emmaus |
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1263 | Was Peter ever in the city of rome? | Acts 15:7 | Emmaus | 42395 | ||
Thanks, I thought I might be missing it. |
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1264 | Was Peter ever in the city of rome? | Acts 15:7 | Emmaus | 42326 | ||
Searcher, That the Bible does not explicitly say Peter went to Rome does not exclude rest of the historical record from shedding light on the historical question which was posed. I don't think the Bible explicity says Paul was there either, although he says he is imprisioned in several epistles. The same extra-Biblical sources attest to Paul's presence in Rome. Strange that the question of Paul was ever in Rome is never raised. The writings of the early Fathers are also useful for learning how the early Church and those men who were instructed by the Apostles interpreted the scriptures and the Gospel handed down to them. Emmaus |
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1265 | Why would someone get rebaptised? | Bible general Archive 1 | Emmaus | 42318 | ||
Joe, As far as I know there is no official Catholic position on this passage. I agree it is challenging. I certainly do not have any definitive answer. One might assume (although you have already been chastised for that) the children were baptized. But where does that leave the unbelieving spouse? What leaps to my mind is "they become one flesh" which leads to some other questions, some of which have already bee touched on regarding the relationship between circumcision in the OT (only for males) and baptism in the NT (for all) and becoming a member of the Covenant Community or the People of God. Paul addresses some as he continues in 1 Cor. This was not a question for which I had already formulated a pat answer. The question just came to my mind as I was follwing your exchange. Emmaus |
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1266 | Was Peter ever in the city of rome? | Acts 15:7 | Emmaus | 42305 | ||
cmgindi, part 1 of 2 Here is just a brief sampling of the writings of some of the earliers post apostolic Church Fathers, all dated while the Church was still under the persecution of Rome. In his first epistle, Peter tells his readers that he is writing from "Babylon" (1 Pet. 5:13), which was a first-century code word for the city of pagan Rome. Further, the Fathers are unanimous in declaring that he went to Rome and was martyred there under the pagan emperor Nero. Ignatius of Antioch "Not as Peter and Paul did, do I command you [Romans]. They were apostles, and I am a convict" (Letter to the Romans 4:3 [A.D. 110]). Dionysius of Corinth "You [Pope Soter] have also, by your very admonition, brought together the planting that was made by Peter and Paul at Rome and at Corinth; for both of them alike planted in our Corinth and taught us; and both alike, teaching similarly in Italy, suffered martyrdom at the same time" (Letter to Pope Soter [A.D. 170], in Eusebius, History of the Church 2:25:8). Irenaeus "Matthew also issued among the Hebrews a written Gospel in their own language, while Peter and Paul were evangelizing in Rome and laying the foundation of the Church" (Against Heresies, 3, 1:1 [A.D. 189]). "But since it would be too long to enumerate in such a volume as this the succession of all the churches, we shall confound all those who, in whatever manner, whether through self-satisfaction or vainglory, or through blindness and wicked opinion, assemble other than where it is proper, by pointing out here the succession of the bishops of the greatest and most ancient church known to all, founded and organized at Rome by the two most glorious apostles, Peter and Paul, that church which has the tradition and the faith which comes down to us after having been announced to men by the apostles. With that church [of Rome], because of its superior origin, all the churches must agree, that is, all the faithful in the whole world, and it is in her that the faithful everywhere have maintained the apostolic tradition" (ibid., 3, 3, 2). "The blessed apostles [Peter and Paul], having founded and built up the church [of Rome], they handed over the office of the episcopate to Linus. Paul makes mention of this Linus in the letter to Timothy [2 Tim. 4:21]. To him succeeded Anacletus, and after him, in the third place from the apostles, Clement was chosen for the episcopate. He had seen the blessed apostles and was acquainted with them. It might be said that he still heard the echoes of the preaching of the apostles and had their traditions before his eyes. And not only he, for there were many still remaining who had been instructed by the apostles. In the time of Clement, no small dissension having arisen among the brethren in Corinth, the church in Rome sent a very strong letter to the Corinthians, exhorting them to peace and renewing their faith. . . . To this Clement, Evaristus succeeded . . . and now, in the twelfth place after the apostles, the lot of the episcopate [of Rome] has fallen to Eleutherius. In this order, and by the teaching of the apostles handed down in the Church, the preaching of the truth has come down to us" (ibid., 3, 3, 3). Gaius "It is recorded that Paul was beheaded in Rome itself, and Peter, likewise, was crucified, during the reign [of the Emperor Nero]. The account is confirmed by the names of Peter and Paul over the cemeteries there, which remain to the present time. And it is confirmed also by a stalwart man of the Church, Gaius by name, who lived in the time of Zephyrinus, bishop of Rome. This Gaius, in a written disputation with Proclus, the leader of the sect of Cataphrygians, says this of the places in which the remains of the aforementioned apostles were deposited: ‘I can point out the trophies of the apostles. For if you are willing to go to the Vatican or to the Ostian Way, you will find the trophies of those who founded this Church’" (Disputation with Proclus [A.D. 198] in Eusebius, Church History 2:25:5). Clement of Alexandria "The circumstances which occasioned . . . [the writing] of Mark were these: When Peter preached the Word publicly at Rome and declared the gospel by the Spirit, many who were present requested that Mark, who had been a long time his follower and who remembered his sayings, should write down what had been proclaimed" (Sketches [A.D. 200], in a fragment from Eusebius, History of the Church, 6, 14:1). Emmaus |
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1267 | Why would someone get rebaptised? | Bible general Archive 1 | Emmaus | 42198 | ||
CDBJ and Joe, In the context of your ongoing conversation, what are your thoughts on this passage? Especially the last part of the passage. "To the rest I say, not the Lord, that if any brother has a wife who is an unbeliever, and she consents to live with him, he should not divorce her. If any woman has a husband who is an unbeliever, and he consents to live with her, she should not divorce him. For the unbelieving husband is consecrated through his wife, and the unbelieving wife is consecrated through her husband. Otherwise, your children would be unclean, but as it is they are holy." 1 Cor 7:12-14 Emmaus |
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1268 | I need a reflection on Luke: 13-35 | Luke | Emmaus | 42139 | ||
St Dick, One of my favorite passages. I focus on two major points in the Emmaus story: the instruction by Jesus on typology in studying the scripture and the recognition of Jesus in the Breaking of the Bread. Anyone from a liturgical church that uses the three year cycle lectionary will recogonize that most Sundays the selections for Old Testament reading, Psalm and Gospel reading have typological connections. And then we proceed to Communion where we recognize our Savior in the Breaking of the Bread. Emmaus |
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1269 | Why would someone get rebaptised? | Bible general Archive 1 | Emmaus | 41975 | ||
CDBJ, A number of people on the forum seem to care or the question would not have come up. Many seem to think the Word of God is open to interpretation. Otherwise why are there all those denominations and churches you don't care about? Emmaus |
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1270 | Mathew 16:18--what is the "rock"? | Bible general Archive 1 | Emmaus | 41973 | ||
Tim, So are you of the opinion that Jesus was speaking Greek all during his ministry or just at this partiticular time convenient for your position? Emmaus |
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1271 | Mathew 16:18--what is the "rock"? | Bible general Archive 1 | Emmaus | 41971 | ||
Tim, So are are of the opinion that Jesus was speaking Greek all during his ministry or just at this partiticular time convenient for your position? Emmaus |
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1272 | Why would someone get rebaptised? | Bible general Archive 1 | Emmaus | 41944 | ||
Tim, Could I get you to go along with me on the same arrangement next time I go to Confession? :-) Emmaus |
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1273 | who is the great whore in rev chap 17. | Rev 17:1 | Emmaus | 41943 | ||
Elizabeth, "On the other hand the Vatican is not a superpower in these end-time days." The Vatican is also not on the seven hills. Vatican hill is across the Tiber River from the seven hills of ancient Rome. Emmaus |
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1274 | Mathew 16:18--what is the "rock"? | Bible general Archive 1 | Emmaus | 41942 | ||
Tim, I have heard the Petros / Petra argument before, but I am surprised you have raised it since it has been debunked and discarded even by Protestant scripture scholars. It does not hold up in a varieties of ways, The most obvious of which is the original Aramaic where Kepha is doers not have the gender problem that the Greek translation has bvecause a man's name in Greek must be masculine while petra is feminine. It comes down to this: Peter equals Kepha equals Rock. to say that the rock is anything or anyone other tha Simon Peter is to do violence to the text. Your other references are all in completely different contexts. Just two well known Protestant commentary references on the matter that should be easy to check out.There are others. "In Aramaic "Peter" and Rock are the same word; in Greek (here), they are cognate terms that were used interchageably by this period. For the idea of a person as the foundation on which something is built, cf Isaiah 51:1-2; Ephesians 2:20 (the promise is made to Peter because Peter was the one who confessed Jesus v 16), Craig Keener The IVP (Intervarsity Press) Bible Background Commentary New Testament, 1993, page 90. "Although it is true that petros and petra can mean "stone' and "rock" respectively in earlier Greek, the distinction is largely confined to poetry. Moreover the underlying Aramaic is in this case unquestionable; and most probably kepha was used in both clause (you are kepha and on thia kepha), since the word was used both for a name and "rock.' The Peshitta (written in Syriac, a language cognate with Aramaic) makes no distinction between the words in the two clauses.The Greek makes the distinction between petros and petra simply because it is trying to preserve the pun, and in Greek the feminine petra could not very weel serve as a masculine name." The Expositor's Bible Commentary, Volume 8, page 368, Zondervan 1984 Emmaus |
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1275 | Is Jesus preincarnate body same as now? | John 1:14 | Emmaus | 40726 | ||
Tomm, "Appearances" is a better word, or Christophany. Appearances can be deceiving, or without true fleshly substance, if you will pardon the expression in a reference to a "preincarnate" or "pre-embodied" appearance of Lord. I just think "preincarnate body" is a bad choice of words for the occurences to which you are referring. Otherwise it is an interesting question to ponder. Was the appearance of the preincarnate Christ in OT Christophanies the same as that of his glorified body after the Ressurrection with the exception of the wounds of the passion? Emmaus |
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1276 | Why do we celebrate Good "Friday"? | John 12:12 | Emmaus | 40696 | ||
Ed, I have read John 19:14 and the Synoptics which make the point of the other position as I have cited. You may find this article on the subject of interest. It was published in 1912 and the issue was not new then. Nor is the day of the week of the crucifixion a point of doctrine, although it is a matter of interpretation. The article has some relevent points I did not see in the archives to which you refered me, but in some ways touch on various points there. Your previous point about the importance of Jesus's death as opposed to the day of his death of course is very much to the point in this academic exercise. http://www.newadvent.org/cathen/14341a.htm Emmaus |
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1277 | purgatory is it true? | Matt 22:32 | Emmaus | 39316 | ||
Tim, 2 of 2 Citations as requested on Mary and the Reformers. Emmaus Honor to Mary “The veneration of Mary is inscribed in the very depths of the human heart”. , Weimar edition of Martin Luther’s Works, (translation by William J Cole), 10, III, p 313 “Is Christ only to be adored? Or is the Holy Mother of God rather not to be honored? This is the woman who crushed the serpent’s head. Hear us. For you son denies you nothing.” , Weimar edition of Martin Luther’s Works, (translation by William J Cole), Vol 51, 128-129 Luther was opposed to the concept of Mary’s mediation as were all the reformers but not opposed to her veneration. Images of Mary “One cannot grasp spiritual things unless images are made of them.” , Weimar edition of Martin Luther’s Works, (translation by William J Cole), Vol 46, p 308 “Nothing else can be drawn from the words: “Thou shall have no strange gods before me” except what relates to idolatry. But where pictures or sculptures are made without idolatry, the making of such things is not forbidden.” , Weimar edition of Martin Luther’s Works, (translation by William J Cole), Vol 18, p. 69 “If I have a painted picture on the wall and I look upon it without idolatry, that is not forbidden to me and should not be taken from me.” , Weimar edition of Martin Luther’s Works, (translation by William J Cole), Vol 28, p. 677 “The more the honor and love of Christ increases among men, so much the esteem and honor given to Mary should grow.” Ulrich Zwingli, Zwingli Opera(Zwingli’s Works), Corpus Reformatorum, Vol 1, 427-428 “She can hardly be compared to the other saints, but should by rights be elevated above all of them.” Heinrich Bullinger ( Cranmmer's brother in law and successor to Zwingli) by Max Thurian, Mary, Mother of All Christians, (New York, Herder and Herder, 1964), p. 89 |
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1278 | purgatory is it true? | Matt 22:32 | Emmaus | 39314 | ||
Tim, 1 of 2 Citations as requested, but in two parts because it exceeds 5,000 characters. Emmaus As for the Marian doctrines so many reject, Luther, Calvin and Zwingli had somewhat different opinions. Mary as the New Eve, mother of all the living in Christ: "Mary is the mother of Jesus and the mother of us all. If Christ is ours , we must be where he is; and all that he has must be ours, and his mother is therefore ours also." Luther , Martin Luther’s Works (Weimar), 29:655:26-656:7 "We are the children of Mary" Luther , ibid,11:224:8 "The knot of Eve's disobedience was loosed by the obedience of Mary What the virgin Eve had bound in unbelief, the Virgin Mary loosed through faith." Irenaus (189 A.D.) Against Heresies. Immaculately Conceived "But the other conception, namely the infusion of the soul, is piously and suitably believed, was without any sin, so that while the soul was being infused, she would at the same time be cleansed from original sin and adorned with the gifts of God to recive the holy soul thus infused. And thus in the very moment in which she began to live, she was without all sin." Luther, Weimar edition of Martin Luther’s Works, (translation by William J Cole), Vol 4, 694 ”I firmly believe that Mary, according to the words of the gospel as a pure virgin brought forth for us the Son of God and in childbith and after childbirth remained forever a pure, intact virgin.” Ulrich Zwingli, Zwingli Opera(Zwingli’s Works), Corpus Reformatorum, Vol 1, 424 “I esteem immensely the Mother of God, the ever chaste immaculate virgin.” E. Stakemeier, De Mariologia Oecumenismo, K. Balic, ed., (Rome 1962), 456 "It was fitting that such a holy son have a holy mother." Zwingli , ibid Christ… was born of a most undefiled virgin." Zwingli, ibid Ever Virgin Mother of God "It is an article of faith that Mary is mother of the Lord and still a virgin." Luther , Weimar edition of Martin Luther’s Works, English translation edited by J. Pelikan (Concordia, St Louis), Vol 24, 107 "The Council (Ephesus) has not offered anything new to faith but has strengthened the old faith against the arrogance of Nestorius. This article of faith-that Mary is the Mother of God- is present in the Church and is not a new creation of the Council but the presentation of the Gospel and scriptures." "In this work whereby she was made the Mother of God, so many and such good things were given that no on can grasp them." Luther, Weimar edition of Martin Luther’s Works, English translation edited by J. Pelikan (Concordia, St Louis), Vol 7, 572 "Helvidius has shown himself too ignorant, in saying that Mary had several sons, because mention is made in some passages of the brothers of Christ." Calvin, who here followed the traditional catholic interpretation to mean cousins or relatives. Bernard Leeming, “protestants and Our lady”, Marian Library Studies, January 1967, p 9 "Elizabeth called Mary Mother of the Lord, because the unity of the person in the two natures of Christ was such that she could have said that the mortal man engendered in the womb of Mary was at the same time the eternal God." John Calvin, Calvini Opera (Calvins’ Works) (Braunshweig-Berlin, 1863-1900), Vol 45, 35 " It cannot be denied that God in choosing and destining Mary to be the Mother of his Son, granted her the highest honor." Calvin, Calvini Opera (Calvins’ Works) (Braunshweig-Berlin, 1863-1900), Vol 45, 348 "I firmly believe that Mary, according to the words of the gospel as a pure Virgin brought forth for us the Son of God and in childbirth and after childbirth forever remained a pure, intact Virgin." Ulrich Zwingli, Zwingli Opera(Zwingli’s Works), Corpus Reformatorum, Vol 1, 424 Assumption "There can be no doubt that the Virgin Mary is in heaven. How it happened we do not know." Luther Weimar edition of Martin Luther’s Works, (translation by William J Cole), Vol 10, 268 "Mary's sacrosanct body was borne by angels to heaven." Heinrich Bullinger ( Cranmmer's brother in law and successor to Zwingli), Thomas O’Meara, Mary in Protestant and Catholic Theology (New York: Sheed and Ward, 1956), p 178-9 |
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1279 | purgatory is it true? | Matt 22:32 | Emmaus | 39305 | ||
Tim, I will provide them. It will take awhile to type up. That was the only reason I left them out. Did you know Luther was buried in a tomb with a scuplture of the coronation of Mary in Heaven by the Holy Trinity? After I provide the citations I must take a break. Besides, I have promised to let Joe have the last word. I will however try to provide you a list of some books on Mary by contempoary Protetsant authors whose opinions you may not find so suspect as Catholic writers. But do read the early Fathers and even the Reformers I have cited and see what the true position of the Historic Christian Faith is on Mary. And when you read the Fathers, even the Ante Nicean Fathers(before Constantine and the Council of Nicea in 325 A.D.) ask yourself what Church and which Church's form of worship and organizational structure are they describing. Cast your net out into the deep and see what you find. Emmaus |
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1280 | purgatory is it true? | Matt 22:32 | Emmaus | 39267 | ||
Joe, I will let you have the last word in this discussion. I am going to take a break from the Forum for awhile. I will read your response and let it rest. Emmaus |
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