Results 1001 - 1020 of 1443
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Results from: Notes Author: Emmaus Ordered by Verse |
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Results | Verse | Author | ID# | |||
1001 | prayers OF those who've passed on | John 14:6 | Emmaus | 75712 | ||
pixie, Take a look at Rev 5:8; 6:9-10; 8:3-4 in the context of the saints in heaven interceeding for us in Christ even as they do when they are here on earth and they pray for us. Emmaus |
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1002 | The Teacher and His teachings? | John 14:23 | Emmaus | 109705 | ||
Mommapbs, "Certainly one can be "civic" minded and feed the hungry, provide for the poor,etc. but is THIS following Jesus or following His teachings?" Far be it from me to suggest such a thing! However, one may be a follower of Jesus and be considered by others as "civic minded" because of his actions. I think the saved in Matt 25:37-41 are rather those who follow Jesus and His teaching to the point that it has become so natural to them that they are barely even conscious of it. They have conformed themselves to Christ. Rom 8:29. They have "the obedience of faith" Rom 1:5; 15:18; 16:26. Emmaus |
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1003 | Bad Arguments Against Calvinism | John 15:16 | Emmaus | 37880 | ||
Hank, I am not involved in this thread, but I just started reading a book about the paradoxes of the faith. Surely we have some that make the sound of one hand clapping seem like a symphony. Jesus, God and man; the Church, divine and human; joy and sorrow; faith and reason; authority and liberty; not to mention the Trinity, three in one. Sometimes we just have fall prostrate before the awsome majesty and mystery of God like the saints of old. Emmaus |
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1004 | Bad Arguments Against Calvinism | John 15:16 | Emmaus | 38214 | ||
Joe, "Where do we see anyone but Abraham's descendants being circumcised?" I am not part of this discussion and have no side in it. But if I am not mistaken, circumcizion is relatively common in Africa as an initatory rite and the Egyptians also circumcized, but at age 13 I believe. Check on of your bible dictionaries to see if they agrees with mine. We do may agree or disagree on a number of points, but I think you are open to suggestion on particular points that may be an unintentional error in fact. I am not commenting on the general thrust of your argument, which I have not been following, but this specific point. If I had not seen it at the start of you post I would probably have passed by it. Emmaus |
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1005 | God the Son as a confession of faith | John 17:22 | Emmaus | 126380 | ||
Prima Scriptura anyone? The Spirit and Forms of Protetstantism by Fr. Louis Bouyer, a French priest and Professor, 1st English edition in 1956 and currently in print from Scepter Press, has a preface written by Fr. G. De Broglie, S.J. and an appendix article also by De Broglie titled: On the Primacy of Argument from Scripture in Theology. Allow me to quote the opening paragraphs. "This brief note is far from being a complete tretment of the complex problem of the relationship between Scripture and Tradion. Still less does it question the fact that the argument from Tradition has a certain logical priority to the argument from Scripture--insofar as our belief in the inspiration of the Scripture rests on the authority of the Church. Nor does it maintain that every dogma can be proved by argument from Scripture, without recourse to Tradition. It does not call into question the infallibility of the Magesterium or its indeispensable role in the interpretation of Scripture. Neither does it ignore the fact that the theological argument drawn from ecclesiastical documents is, in a number of cases the most clear and cogent that could be imagined. All it aims at is to emphasize the classic recognition of the argument from Scripture as holding an inalienable primacy of importance and value among all the arguments used in theology. The reason for this is easy to understand. Even in cases where in the Catholic view the teaching of the Magesterium satisfies all the conditions for infallibility, the Church is obliged by her own teaching to acknowledge that an eccelsiastical document of the sort is an entirely different thing from a text of the Scripture. True, the Church's teaching is divinely guarenteed to be free from error; nonetheless, it remains, in the various acts that constitute it, an aggregate of testimonies that are merely human, bearing on past revelation made by God to men; whereas the sacred text presents us with a formal and direct testimony from God himself, in the very form in which it originally appeared. Consequently, Scripture has always had a place apart in the teaching of the Church. " He goes on to quote The Encyclical Providentissimus Deus, by Leo XII which states about the doctrines of all the Church Fathers: "They set out to establish and confirm, primarily by the sacred books, all the truths of the faith as well as those which flow from them." I highy recommend this book. But it is not light reading. Emmaus |
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1006 | The "awful" Truth? | John 18:38 | Emmaus | 60353 | ||
billk, "Don't know much about history" Well, you are right about that at least. Emmaus |
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1007 | The "awful" Truth? | John 18:38 | Emmaus | 60362 | ||
Joe, Pat I of II I thought you might appreciate this. You can substitute Christianity for Catholicism, but the essential point remains the same. T "The Stupendous Failure Of Calvary Robert Hugh Benson’s Christ in the Church (B. Herder, 1911). In one of the closing chapters, titled, "The Cross," Benson is considering "the magnitude of the failure of Christ, in the Gospels and in the Church. "Not only . . . does Christ not convince the world, but He cannot even keep His friends faithful. Peter, on whom the Church is built, denies Him; John, who lies on His breast at supper, is silent when His friend is accused. There was never any failure so stupendous as that of Calvary. "In history, it is precisely the same story, over and over again. It is possible for the enemies of the Church to point to period after period in history, and to show, with at any rate some reason on their side, that the failure of Catholicism is due to the failure of Catholics. ‘Your principles are splendid,’ they tell us; ‘at least they sound splendid. But why are they not put into practice?. . . You were magnificent under Nero and Diocletian; but so soon as you seemed really to have conquered the world, you allowed the world to conquer you. You saved others; you cannot save yourself. You were unworldly so long as Nero burnt and tortured you, but you became as worldly as everyone else so soon as Constantine tolerated you. You made a fine effort in the 13th century; you really produced some saints; but as soon as your religious houses were built, they began to corrupt. You had glorious ideals when you began to Christianize Europe; but as soon as you Christianized it you began to become pagan again yourselves in the Renaissance. . . . "Now this is precisely the story of the Gospels. Again and again there came moments when the success of Jesus Christ seemed almost assured. There were moments when the whole world went after Him who seemed so perfectly to meet its ideals; when the world itself would come and take Him by force and make Him a King; when the kingdoms of the world seemed laid at His feet; and yet, somehow or another, it all came to nothing. His whole life on earth was a kind of crescendo of popularity, up to the last moment; and then, in an instant, it all crumbled down again to nothing. Palm Sunday immediately preceded Good Friday. The procession of one was almost a replica of the procession of the other. There were a few details different; the spear-shaped palm became the palm-shaped spears; but the crowd was the same, the cries were the same, acclaiming the King of the Jews; the Central Figure was the same. But the triumph turned to failure as soon as His central claim was made. He was welcomed and honored as a mere earthly King; he was rejected and condemned as a Heavenly King. Humanly considered He was something of a success; divinely considered He was a failure. As a demagogue He would have triumphed; as a God He was crucified. "Now, all this is very largely true. We may regard the progress of Christ in the Gospels and in the Church as a triumph which fails, or as a failure which triumphs. Non-Christians take the one view, and Christians the other. It depends entirely on our standpoint — whether this world is our platform, or the next. . . ." |
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1008 | The "awful" Truth? | John 18:38 | Emmaus | 60365 | ||
Joe, Part I of II "Divine success — a success, that is, that is larger than man’s intellect, larger even than man’s whole being — that must always appear paradoxical. It must, that is to say, be continual failure — a failure so complete that it ought to be the end of the enterprise, and yet not be the end of the enterprise. Its success must be expressed in terms of failure; as a sunlit sea, or lovelit eyes, must sometimes be expressed in terms of a black lead pencil. The Divine Cause must simultaneously appear to have failed, and yet not to have done so. It must just survive, always, in spite of any possible argument and demonstration to the contrary. "May I state that once more in other terms? "Any truly divine scheme — any scheme — that is to say, that is not human and finite — must always overlap any human criterion that can be applied to it. It must, that is, judged by purely human standards, be an apparent failure. But it must never be such a failure that it ceases to exist. You must be able to say of it: It has failed intellectually and emotionally; it does not correspond with the demand. And yet it survives. That is, it has not really failed at all. . . . "There must be a sense, in fact, in which the Church must not only be a failing cause, but a cause that has actually failed — a cause that is both dead and buried. It must continually, according to these standards, be completely discredited. As one who has promised to accomplish much, but has accomplished nothing; one who has claimed to be King, but has only earned a mock crown of thorns; one who has professed to save others, but cannot save even Himself. "Again and again, that taunt must go up, ‘Come down from the cross and we will believe. . . . Relinquish that failure, and make it a success. Cease to claim to be divine — for you see how hopelessly you fail to justify it. See what happens to one who makes Himself divine — and be human instead. Come down to our level, and be a man among men; and we will believe, and accept you as at least our Master.’ "But that taunt cannot be accepted. The failure must be entire. The last spark of life must die out, obedient unto death — that one irremediable disaster. ‘And Jesus cried out: It is finished’." After a chapter on "the Sepulture [Sepulcher]," Benson insists in the chapter "The Resurrection" that the Church will find its "Second Spring," that despite all the obituaries the literati and elites are writing for the Church, "we see that she lives with an impulse and vitality that are simply unique in human history; that at the very moment when the ‘wise and prudent’ declare her dead, the wise and prudent return to her as the source of all life and knowledge; that at the very moment when the masses are alienated from her, the masses turn again to her... " |
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1009 | The "awful" Truth? | John 18:38 | Emmaus | 60366 | ||
Joe, Part II of II "Divine success — a success, that is, that is larger than man’s intellect, larger even than man’s whole being — that must always appear paradoxical. It must, that is to say, be continual failure — a failure so complete that it ought to be the end of the enterprise, and yet not be the end of the enterprise. Its success must be expressed in terms of failure; as a sunlit sea, or lovelit eyes, must sometimes be expressed in terms of a black lead pencil. The Divine Cause must simultaneously appear to have failed, and yet not to have done so. It must just survive, always, in spite of any possible argument and demonstration to the contrary. "May I state that once more in other terms? "Any truly divine scheme — any scheme — that is to say, that is not human and finite — must always overlap any human criterion that can be applied to it. It must, that is, judged by purely human standards, be an apparent failure. But it must never be such a failure that it ceases to exist. You must be able to say of it: It has failed intellectually and emotionally; it does not correspond with the demand. And yet it survives. That is, it has not really failed at all. . . . "There must be a sense, in fact, in which the Church must not only be a failing cause, but a cause that has actually failed — a cause that is both dead and buried. It must continually, according to these standards, be completely discredited. As one who has promised to accomplish much, but has accomplished nothing; one who has claimed to be King, but has only earned a mock crown of thorns; one who has professed to save others, but cannot save even Himself. "Again and again, that taunt must go up, ‘Come down from the cross and we will believe. . . . Relinquish that failure, and make it a success. Cease to claim to be divine — for you see how hopelessly you fail to justify it. See what happens to one who makes Himself divine — and be human instead. Come down to our level, and be a man among men; and we will believe, and accept you as at least our Master.’ "But that taunt cannot be accepted. The failure must be entire. The last spark of life must die out, obedient unto death — that one irremediable disaster. ‘And Jesus cried out: It is finished’." After a chapter on "the Sepulture [Sepulcher]," Benson insists in the chapter "The Resurrection" that the Church will find its "Second Spring," that despite all the obituaries the literati and elites are writing for the Church, "we see that she lives with an impulse and vitality that are simply unique in human history; that at the very moment when the ‘wise and prudent’ declare her dead, the wise and prudent return to her as the source of all life and knowledge; that at the very moment when the masses are alienated from her, the masses turn again to her... " |
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1010 | Who is "he"? Why greater sin? | John 19:11 | Emmaus | 130158 | ||
Mommapbs, Judas who delivered Jesus to the High priest and his cohort and them because they delivered Jesus to Pilate. See also Acts 4:27. Emmaus |
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1011 | "The Passion of the Christ" | John 19:30 | Emmaus | 113626 | ||
The hour Jesus died as darkness was approaching was the hour that the Passover lamb was slaughtered. It was teh day of Preparation John 19:42.See also Exodus 12:6 the Passover lamb was to be slaughtered in "the evening twilight." | ||||||
1012 | "The Passion of the Christ" | John 19:30 | Emmaus | 113629 | ||
CDBJ, The foot note in the Ignatius Study Bibles says that in the sixth hour, about noon, the lambs were being slain in the Temple courts for the passove that evening. Many people came to Jerusalem for the Passover so that they could have their lambs slain in the Temple predcincts and celebrated the Passover in the holy city. The volume lamns that needed to be slain obviouslty called for the process to begin well before dusk so that the work was done before then. Emmaus Emmaus |
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1013 | "The Passion of the Christ" | John 19:30 | Emmaus | 113633 | ||
CDBJ, I obviously misread your question which was why Jesus suffered "before the sixth hour." Sorry. I wonder if the Passion which we might think of as starting at sundown with the Last Supper and ending before the next sundown could be like a day of creation as Jesus "made all things new' and so the Passion or "work" of Christ lasted a whole day. Just a thought to consider. Emmaus Emmaus |
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1014 | Who or what is the Tree of Life? | John 19:42 | Emmaus | 85480 | ||
Ernest, Yes, I believe in an actual Adam and Eve from whom we are all decended. Emmaus |
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1015 | Is THE SABBATH ON A SATURDAY | John 20:19 | Emmaus | 109249 | ||
"Those who lived according to the old order of things have come to a new hope, no longer keeping the sabbath, but the Lord's Day, in which our life is blessed by him and by his death." Ignatius of Antioch, Letter to the Magnesians, 98-117 A.D. Ignatius was the third bishop of Antioch after Peter the Apostle. "We all gather on the day of the sun, for it is the first day [after the Jewish sabbath, but also the first day] when God, separating matter from darkness, made the world; and on this same day Jesus Christ our Savior rose from the dead." Justin Martyr, First Apologia, 150 A.D |
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1016 | Is THE SABBATH ON A SATURDAY | John 20:19 | Emmaus | 109251 | ||
Hear I am Lord, Why all the mysterry about what the Catholic Church teaches on the Sabbath or the Lord's day ( Sunday)? Any one who wants to can read it at this link in its proper context. http://198.62.75.1/www1/CDHN/comm2.html#SABBATH Emmaus |
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1017 | Is THE SABBATH ON A SATURDAY | John 20:19 | Emmaus | 109260 | ||
Talbe, It is good to be back. I did enjoy the break. It is to retreat on occasssion and put forum participation and some of its disputes in proper perspective. Emmaus |
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1018 | Is THE SABBATH ON A SATURDAY | John 20:19 | Emmaus | 109261 | ||
Talbe, It is good to be back. I did enjoy the break. It is to retreat on occasssion and put forum participation and some of its disputes in proper perspective. Emmaus |
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1019 | Is THE SABBATH ON A SATURDAY | John 20:19 | Emmaus | 109266 | ||
Taleb, I also notice my keyboarding dyslexia has not been improved by my hiatus. Emmaus |
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1020 | Is THE SABBATH ON A SATURDAY | John 20:19 | Emmaus | 109347 | ||
You apparently did not notice the brackets indicating that was an explanatory insertion into the text. | ||||||
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