Results 1081 - 1100 of 1443
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Results from: Notes Author: Emmaus Ordered by Verse |
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Results | Verse | Author | ID# | |||
1081 | Is God somehow responsible? | Rom 1:20 | Emmaus | 70233 | ||
Tim, Let me throw these questions into the mix for everyone's consideration. Do you see a connection between the doctrine of double predestination and the doctrine of extrinsic justification? Or to adapt Luther's analogy in Bondage of the Will, does God ride man's will and soul to heaven in some cases and to hell in other cases, since even if one ackowledges the Devil, God's sovereignty demands that the Devil too is subject to God's will and his acts are also predestined and the Devil is therefore God's agent? Emmaus |
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1082 | Is God somehow responsible? | Rom 1:20 | Emmaus | 70244 | ||
Tim, Can extrinsic grace elevate a man to the ability to make a truly free choice or does that require intrinsic grace? If grace is extrinsic it does not really change the man's nature but only covers the dung hill. Whereas intrinsic grace transforms fallen man. Personally, I can't see how extrinsic grace can be sanctifying if it is truly extrinsic since sanctifications would seem to be something intrinsic. Emmaus |
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1083 | Is God somehow responsible? | Rom 1:20 | Emmaus | 70321 | ||
Tim, Thank you for your response. I think that man makes a free choice, but that is made possible by an actual rather than sanctifying grace. Actual grace being a grace given for a specific purpose, but not necessarily sanctifying, such as the gift given to Balaam to prophesie. And of course where I come from we hold justifying grace and sanctifying grace to be the same and to be infused(intrinsic) as well as forensic(extrinsic). It just seems to me that when grace is extrinsic there is a certain logic that leads to the even the most extreme Calvinist position as found in Barth. In my neck of the wood we hold that God predestines (but not to damnation)and man makes a truly free choice, but that how those two actually interact is a mystery. There seems to be something about the Calvinist position that disdains the mystery and has to explain everything in this context by the logic of man. Which is not to say they do not acknowledge the mystery of God Himself, but that they seem phobic about admitting any mystery in the this particular(predestination / free will)context. What is lacking in the Protestant mileu is an authoritative Church voice to say "Enough already! It's a mystery!" Would you guys like to borrow a Pope of a Council? :-) Emmaus |
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1084 | Is God somehow responsible? | Rom 1:20 | Emmaus | 70360 | ||
Tim and Joe, May I recommend an interesting book relavent to this discussion? Dare We Hope "That All Men Be Saved"? with A Short Discourse on Hell by Hans Urs Von Balthasar Ignatius Press Emmaus |
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1085 | i need Biblical info on homosexuality | Rom 1:27 | Emmaus | 116458 | ||
ptgard, "Homosexuals state that they are born gay/lesbian. There are many medical studies to prove this, too." Well, you are at least half right. many homosexuals do say they were born that way. But that doesn't necessarily make it so. And there are NOT "many medical studies that prove this, too" In Romans Paul was actually making his case by appealing to the Natural Law, not the Mosaic Law, because Gentiles did not recognize the Mosaic Law. Neither do most of the other human cultures and religions over the milennia that universally condemn homosexuality. Emmaus |
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1086 | Now vs. Paul's day- lust and Romans | Rom 1:27 | Emmaus | 116479 | ||
For example? I am not belittleling, but asking what else it could possible mean after 2,000 years of everyone understanding that it means homosexual intercourse. Emmaus |
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1087 | i do believe..but this troubles me | Rom 1:27 | Emmaus | 116485 | ||
ptgard, Here is Paul in another letter. It is perfectly in accord with what he says in Romans 1:27. 1 Cor 6:9 "Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived; neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor homosexuals," Heterosexual adulters have something to be concerned about too. But there are those today who hate the institution of monagomous marriage that will point to scientific studies that they say proves men and women are by nature promiscuous and polygamous. Sound familar? Man because of his fallen state is prey to all his disordered desires. They are not natural as God created man to be. Our own consciences tell us that when we sin, even though we thought is was "the natural thing to do" at the time we did it. That is why we need redemption and grace, all of us. Emmaus |
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1088 | i do believe..but this troubles me | Rom 1:27 | Emmaus | 116658 | ||
ptgard, Go to this link below. it is the online Greek Bible. Search Romans 1:27. It will give you the Greek text. You can click on evey word to give you the meaning and possible translations. http://www.greekbible.com/index.php Emmaus |
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1089 | Does a person who never hears about Jesu | Rom 2:14 | Emmaus | 152234 | ||
Searcher, Please e-mail Hank. He is trying to contact you. Emmaus |
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1090 | William Marrion Branham | Rom 3:4 | Emmaus | 82532 | ||
CDBJ, And just what exactly is the common fantasy shared by the Pope and Branham? Emmaus |
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1091 | Christians/Catholics same? | Rom 3:28 | Emmaus | 162138 | ||
Brenda, "Catholics believe in God, yes...but they also believe people need to keep the commandments and do good works to 'get to Heaven'." I believe Prostestants call this the perseverence of the saints, that is, persevering in good works in Christ (Rom 2:2-8; Gal 5:4-6; Eph 2:8-10) and in the obedience of faith (Romans 1:5; 16:26). "Scripture cleary says that we (those who put their faith in Jesus) are 'justified by faith apart from observing the law'." The Catholic Church teaches in the Council of Trent: "CHAPTER I THE IMPOTENCY OF NATURE AND OF THE LAW TO JUSTIFY MAN "The holy council declares first, that for a correct and clear understanding of the doctrine of justification, it is necessary that each one recognize and confess that since all men had lost innocence in the prevarication of Adam, having become unclean, and, as the Apostle says, by nature children of wrath, as has been set forth in the decree on original sin, they were so far the servants of sin and under the power of the devil and of death, that not only the Gentiles by the force of nature, but not even the Jews by the very letter of the law of Moses, were able to be liberated or to rise therefrom, though free will, weakened as it was in its powers and downward bent, was by no means extinguished in them." and "CHAPTER VIII HOW THE GRATUITOUS JUSTIFICATION OF THE SINNER BY FAITH IS TO BE UNDERSTOOD "But when the Apostle says that man is justified by faith and freely, these words are to be understood in that sense in which the uninterrupted unanimity of the Catholic Church has held and expressed them, namely, that we are therefore said to be justified by faith, because faith is the beginning of human salvation, the foundation and root of all justification, without which it is impossible to please God and to come to the fellowship of His sons; and we are therefore said to be justified gratuitously, because none of those things that precede justification, whether faith or works, merit the grace of justification. "For, if by grace, it is not now by works, otherwise, as the Apostle says, grace is no more grace." http://www.ewtn.com/library/COUNCILS/TRENT6.HTM "Romans 3:21 starts off with "21. But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify." Earlier in Romans 1:5 Paul writes of the filial " obedience of faith" in contrast to the servile "works of the law" and writes of the same "obedience of faith" in wrapping up with Romans 16:26. The difference is in the relationship with God. Are we His free children or His slaves? Paul makes the same distinctions in Galatians 4:21-31. "In the Old Testament the blood of animals was needed...and it was only a temporary solution. They needed to sacrafice constantly. But Jesus Died on the cross, shed HIS BLOOD for our sins...canceling the Old Testament part where animal's blood was needed. And this he only needed to do once...not over and over again." And so the Catholic Church teaches in its Catechism: "1366 The Eucharist is thus a sacrifice because it re-presents (makes present) the sacrifice of the cross, because it is its memorial and because it applies its fruit: "[Christ], our Lord and God, was once and for all to offer himself to God the Father by his death on the altar of the cross, to accomplish there an everlasting redemption. But because his priesthood was not to end with his death, at the Last Supper "on the night when he was betrayed," [he wanted] to leave to his beloved spouse the Church a visible sacrifice (as the nature of man demands) by which the bloody sacrifice which he was to accomplish once for all on the cross would be re-presented, its memory perpetuated until the end of the world, and its salutary power be applied to the forgiveness of the sins we daily commit." http://www.scborromeo.org/ccc/p2s2c1a3.htm#V "Jesus is THE LAMB of God." Indeed He is THE LAMB of God as Catholics well know and profess each time they worship when they pray aloud in unison: "Lamb of God, who takes away the sins of the world, have mercy on us. "Lamb of God, who takes away the sins of the world, have mercy on us. "Lamb of God, who takes away the sins of the world, grant us your peace." Emmaus |
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1092 | Christians/Catholics same? | Rom 3:28 | Emmaus | 162178 | ||
Brenda, Yes I am Catholic. And I no more expected to be always spoon fed my faith by the Church than I expected my mother to spoon feed me the whole eighteen years I lived under her roof. I do not have "terrible" flashbacks of nuns and Catholic school. I have fond memories of both. And I did not stop learning about the Catholic faith when I left the 8th grade. I remember being taught a lot about grace: snctifying grace, sacramental grace, etc. Grace, grace, grace. What did we need all that grace for if we were able to work our way to heaven? ""Indeed He is THE LAMB of God as Catholics well know and profess each time they worship when they pray aloud in unison" "I don't ever remember a time saying it and actually understanding it or meaning it. We just said what we were suppose to say, at the right time." How sad. Emmaus |
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1093 | please explain | Rom 5:4 | Emmaus | 114385 | ||
Colin, A much better answer than mine and a very powerful illustration from the life of a man who underwent real persecution. Eammaus |
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1094 | Imputed sin | Rom 5:12 | Emmaus | 63411 | ||
Pator Glenn, Some would say that in the Fall Adam and Eve were dis-graced. Grace being the source of spiritual life and nature as a gift of God when He created them. After the we become new or re-creations in Christ by grace. Emmaus |
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1095 | Imputed sin | Rom 5:12 | Emmaus | 63412 | ||
Pator Glenn, Some would say that in the Fall Adam and Eve were dis-graced. Grace being the source of spiritual life and nature as a gift of God when He created them. After the Fall Christ can make us new or re-creations by grace. "And He breathed on them and said, "Receive the Holy Spirit."" Emmaus |
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1096 | Imputed sin | Rom 5:12 | Emmaus | 63438 | ||
Pastor Glenn, You are not barging in on the thread. I think the discussion of exactly what grace is, is central to the question. What was the initial creation of Adam and Eve by God in His image and likeness and in friendship with Him if not grace? If that is not unmerited favor what is? What did Adam and Eve fall from if not a graced relationship with God? Emmaus |
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1097 | Imputed sin | Rom 5:12 | Emmaus | 63459 | ||
Pator Glenn, No argument on the citiations in your last post. Adam and Eve did not "require grace" before the Fall because God created them in a state of grace and they had it from their beginning. After they lost that grace, the state of original justice or justification, that was God's gift in creation, they ten "required" grace to restore their relationship ith God. And I also agree with Joe that the second gift restoring grace and the lost relationship with God is an even greater than the first because by disobedience the opposite of grace was "earned" or deserved. Emmaus |
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1098 | Imputed sin | Rom 5:12 | Emmaus | 63461 | ||
Steve, "Imputed sin is thus distinguished from inherited sin (our sin nature) by which we suffer spiritual death." I am not sure I understand the distinction you are trying to make. Could you please elaborate? Emmaus |
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1099 | Imputed sin | Rom 5:12 | Emmaus | 63462 | ||
Steve, "I like the definition offered by Beensetfree." Me too. I don't think it is different from what I described as the position I take in my first post on this thread. Emmaus |
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1100 | Is sin inherited from father and mother? | Rom 5:12 | Emmaus | 75223 | ||
sdisciplerami, Could you briefly state what you believe about the connection between sin and death (physical and spiritual)? Is death a consequence of sin and is it a spiritual death, a physical death or both? Emmaus |
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