Results 1101 - 1120 of 1443
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Results from: Notes Author: Emmaus Ordered by Verse |
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Results | Verse | Author | ID# | |||
1101 | Is sin inherited from father and mother? | Rom 5:12 | Emmaus | 75326 | ||
disciplerami, "Sin brings spiritual death. The curse that followed Adam's sin and death, brought about physical death. Physical death is felt by all because of Adam's sin. But only when we sin like Adam, does spiritual death spread to us." This seems rather inconsistent to me. Why would we get the punishment of physical death for Adam's sin, but not the spiritual death? If Adam was spiritually dead, how could he pass on to his progeny spiritual life? Job 14:4 asks: "Who can bring a clean thing out of an unclean? There is not one." And of course there are the other passages quoted by others including: Romans 5:12-21. It would seem that not merely the consequences of Adam's sin is passed on but also the guilt of his sin, although only later do we incur guilt for our own personal sin. Hence the distinction between original (Adam's)sin and actual (personal) sin. Where, at what point, do you think the Church went wrong in the doctrine of original sin? Emmaus |
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1102 | Is sin inherited from father and mother? | Rom 5:12 | Emmaus | 75380 | ||
disiplerami, "The spirit is from God. The child inherits the physical traits from the parents, but the spirit is from God. It is not tarnished with the parents' sins." What spirit is from God? The Holy Spirit that indwells? Does the Holy Spirit indwell all of us from conception or birth before we sin? Then why do children not have the preternatural gifts that Adam and Eve had before the fall? I did not say the a child was tarnished by his parent's personal sins but rather by the sin of Adam, the father of the human race. "That's what I believe. I could never teach someone that people are damned to hell because they were born in a depraved, sinful state and God didn't give them the gift of faith so as to repent and be saved." I think you have me confused with someone else here. I do not believe being born in the state of original sin damns one to hell. I do believe, absent sanctifying grace, that it bars one from the beatific vision or heaven. Unrepented personal sin is necesaary for damnation. May I ask again, where and at what point do you believe the Church went wrong on the doctrine of Original Sin? Emmaus |
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1103 | Sprinkling vs. Immersion | Rom 6:1 | Emmaus | 151734 | ||
Nick, I may be the only other person on this site that agrees with you on baptismal regeneration. However, if you hope to be a part of the community here for any length of time, you will have to engage on matters other than baptism. Past members who could post on nothing but one topic have not lasted long. Take it from the only Catholic on this site: make your point and move to another topic that interests you. Hopefully there is more than one. Do not expect to convert everyone or even anyone to your point of view. That is the job of the Holy Spirit, if He is so inclined. Emmaus |
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1104 | Do you have to be baptized to be saved? | Rom 6:3 | Emmaus | 81014 | ||
Tim, Paul speaks of "the obedience of faith" which would inidcate that obedience is a component of faith and that faith without obedience(James calls it "works") is not real faith and is therefore "dead." Paul and James are both speaking of Abraham's faith. Paul and James both indicate that saving, obedient faith is a gift of grace and therefore not something we can do of ourselves without grace, so we have nothing to brag about. Paul's major point about "works" is that we can not place God in a position where He is obligated to save us because of any "works" we may do without His grace. Saving, obedient faith flows from God love and grace, God's grace and love does not flow from our "works" without His grace. So the "faith that works in love" (Gal 5:6)does save because it is God's grace working in and through us and not something of our own that we can do without God's grace. Emmaus |
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1105 | Do you have to be baptized to be saved? | Rom 6:3 | Emmaus | 81028 | ||
Tim, What I am saying is that the separation of saving faith into mental assent or belief and the works of obedience that go with that assent or belief is as artificial as separating a living man into soul and body, which are both integral parts of the whole living man, as God intends man to be, which is why our salvation is not complete without the resurrection of the body. The soul of man without his body is not really a complete and integral man as God created him and wishes him to be. Thus we have the promise of the resurrection of the body. And Tim, you could not have missed my point that it is God's grace working in and through us and so it not our work that we should boast. Nor did you address my point that Paul was making the point that our "ungracefull" works to coin a phrase cannot obligate God to save us. Nor did you address the fact that Paul and JAmes are both speaking about Abraham's faith, so we know they are speaking of the same faith. It is as though James is clarifying a point of Pauls's that others are misinterpreting. Emmaus |
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1106 | Do you have to be baptized to be saved? | Rom 6:3 | Emmaus | 81060 | ||
Tim, "Therefore, one cannot make the arguement that Paul is only speaking of 'graceless works' or 'faithless works', or any other kind of works. He very plainly and simply says that we are not saved 'by works' period." Repsectfully, one can and does make the argument. His name is James when he says in James 2:24 - "You see that a person is justified by what he does and not by faith alone" period. Living faith is Christ working in and through us by grace. Did Christ's faith alone save us or did His obedient saving work on the Cross have something to do with it? Can the two really be separated? Enough for now. Emmaus |
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1107 | What are the "works of God"? | Rom 6:4 | Emmaus | 56898 | ||
Kalos, "For the record, the fundamental Bible doctrine you are attacking is that we are saved by Grace alone through Faith alone in Christ alone. If anyone wants to put himself under a system of works-righteousness, he will find that the doors to the Roman Catholic church are wide open." For the record, the above statement that the Roman Catholic Church teaches "works-righteousness" is a misrepresentation of Catholic doctrine. The true Catholic teaching on initial justification is easily found in the documents of the Council of Trent from which I quote here: "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." Emmaus |
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1108 | What are the "works of God"? | Rom 6:4 | Emmaus | 56907 | ||
Kalos, Thank you. I was surprised to see your post since you are ususally factually accurate. Unfortunately there have especially in the past and still in the present often been caricatures rather than true representations handed down by some teachers on both sides who were themselves taught these same innacurate things. Emmaus |
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1109 | What are the "works of God"? | Rom 6:4 | Emmaus | 56909 | ||
Kalos, I would not go so far as to say Luther and the Catholic Church teach exactly the same thing about justification, only to say that the catholic Church does not teach a system of works righteouness and that it does teach that initial justification is by grace alone. The CRI presentation of the Catholic position, as you quote them, is not exactly accurate. What they seem to be attributing to Catholic teaching on initial justification is really more closely related to Catholic teaching on what Protestants call sanctification. Catholics also call it sanctification or increase in justification received. That is where works in Christ (of merit only because they are done in Christ and due to the influence of unmerited grace)come into play. The Council of Trent documents are not so difficult that they need to be filtered by CRI. They can speak for themselves very plainly. To see the full documents of the Council of Trent on Justification go to this link: http://www.ewtn.com/library/COUNCILS/TRENT6.HTM Emmaus |
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1110 | What are the "works of God"? | Rom 6:4 | Emmaus | 56978 | ||
Kalos, If you were going to use so much space you could have posted almost all of the Trent Documents on Justification themselves along with the scriptural citations used to support those positions. Then anyone interested could get the complete and accurate facts in their proper context with supporting scriptural references and be able to decide for themselves if they are horrified, mystified or edified. That would seem to be the sporting way, rather than posting a three part polemic that takes selected passages out of their larger context and then cites only opposing verses without citing or addressing the supporting verses. I believe that is known as setting up a straw man. I have always found primary sources to be of much greater value than secondary. Some of the strong language may indeed seem offensive, but a recourse to the language of the other side is no more gentle if one goes to the primary sources of the Reformers. I again invite anyone interested in the subject to go to the Catholic source for the Catholic position and consider it on its own merits. http://www.ewtn.com/library/COUNCILS/TRENT6.HTM Emmaus |
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1111 | What if you don't obey that command? | Rom 6:4 | Emmaus | 57137 | ||
Hank, Haven't seen a post from you for several days. Hope you are just on vacation. Emmaus |
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1112 | Why do we read the Old Testament? | Rom 6:14 | Emmaus | 109714 | ||
Fritzgirl, My pleasure. I hope you enjoy the study. Emmaus |
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1113 | Who are we in Chris? | Rom 6:23 | Emmaus | 84510 | ||
Asis, St. Patrick's Breastplate, a prayer poem he composed is a wonderful illustration of your point about being in Christ, especially the stanza that begins. "Christ with me." A Poem by St.Patrick Written by St. Patrick in 377 A.D. Lorica I arise today Through a mighty strength, the invocation of the Trinity, Through a belief in the Threeness, Through confession of the Oneness Of the Creator of creation. I arise today Through the strength of Christ's birth and His baptism, Through the strength of His crucifixion and His burial, Through the strength of His resurrection and His ascension, Through the strength of His descent for the judgment of doom. I arise today Through the strength of the love of cherubim, In obedience of angels, In service of archangels, In the hope of resurrection to meet with reward, In the prayers of patriarchs, In preachings of the apostles, In faiths of confessors, In innocence of virgins, In deeds of righteous men. I arise today Through the strength of heaven; Light of the sun, Splendor of fire, Speed of lightning, Swiftness of the wind, Depth of the sea, Stability of the earth, Firmness of the rock. I arise today Through God's strength to pilot me; God's might to uphold me, God's wisdom to guide me, God's eye to look before me, God's ear to hear me, God's word to speak for me, God's hand to guard me, God's way to lie before me, God's shield to protect me, God's hosts to save me From snares of the devil, From temptations of vices, From every one who desires me ill, Afar and anear, Alone or in a multitude. I summon today all these powers between me and evil, Against every cruel merciless power that opposes my body and soul, Against incantations of false prophets, Against black laws of pagandom, Against false laws of heretics, Against craft of idolatry, Against spells of women and smiths and wizards, Against every knowledge that corrupts man's body and soul. Christ shield me today Against poison, against burning, Against drowning, against wounding, So that reward may come to me in abundance. Christ with me, Christ before me, Christ behind me, Christ in me, Christ beneath me, Christ above me, Christ on my right, Christ on my left, Christ when I lie down, Christ when I sit down, Christ in the heart of every man who thinks of me, Christ in the mouth of every man who speaks of me, Christ in the eye that sees me, Christ in the ear that hears me. I arise today Through a mighty strength, the invocation of the Trinity, Through a belief in the Threeness, Through a confession of the Oneness Of the Creator of creation. St. Patrick (ca. 377) |
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1114 | Does the Law still stir up sin? | Rom 7:5 | Emmaus | 84213 | ||
Mommapbs, You are welcome, but I do not want to take credit for someone else's work. I was just quoting from the Bible Study cited at the end of the post. Emmaus |
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1115 | The Spirit and the Word: How Related? | Rom 8:11 | Emmaus | 29417 | ||
Joe, As you know from my previous posts and profile, I am Catholic and so have different understanding of the Church and it's role in relation to Scripture. I believe the Holy Spirit will according to the promise of Jesus lead the Church into all truth and protect it from doctrinal error. In this way through the Holy Spirit, the Church preserves the unity of the faithful when doctrinal disputes arise. Dogma is nothing more than authoritative exegesis on disputed points of scriptural interpretation among members or factions within the Church. And there are only a handful of passages where the Church has done this. Most of the bible is open to a variety of interpretations that do not touch on any particular doctrine issues. I know we will disagree on this point but that is where I am coming from and I recognize it is a minority opinion on this forum. Emmaus |
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1116 | The Spirit and the Word: How Related? | Rom 8:11 | Emmaus | 30762 | ||
Lionstrong, Why do you ask that I fill in "the literal word" in the place where I wrote heart? Heart was the word I intended. Jesus used it often and figuratively. Your are obviously familiar with scripture and the use of "heart" in that context. I am surprised that I lost you with it's use in my post. Cruden's Complete Concordance has this to say about the word heart. "The word heart is used in Scripture as the seat of life or strength; hence it means mind, soul, spirit or one's entire emotional nature and under standing. It is also used as the center or inner part of a thing." I think that does well explaining "heart" when I wrote "the Holy Spirit speaking from the heart of the Church through Scripture." How would you fill in the blank in your question? Emmaus |
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1117 | The Spirit and the Word: How Related? | Rom 8:11 | Emmaus | 30780 | ||
Lionstrong, I never used the word mind or mentioned the pope. Mind was one of a number of words in the Cruden's explanatory note I quoted. I presume from your response to my question that you would fill in the blank where I used heart with mind. Many people find mind as figurative a word as heart and as difficult to pin down with simple definitions. This is to be expected when trying to describe the invisible and spiritual. Kind of like trying to describe God. Can we ever really do that task justice with concrete physical desriptions? As you can see Cruden's uses mind in the sense of a synonym to describe the biblical use of heart along with the words spirit or soul. I used the words heart and Holy Spirit. I think my previous post was a clear explanation of what I meant. The Holy Spirit abides in the heart of the Church, the Body of Christ and speaks through Scripture. I think this is pretty basic Christian thought. Do you disagree? Emmaus |
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1118 | The Spirit and the Word: How Related? | Rom 8:11 | Emmaus | 30813 | ||
Joe, I do not see the indwelling of the Holy Spirit in the individual and in the Church as the Body of Christ as mutually exclusive. For me it is not a question of either or. I see it as both and. Obviously with my background I may accept a more dynamic role of the Church when it comes to the issue of authoritatively interpreting some doctrinally disputed passages of Scripture. Emmaus |
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1119 | The Spirit and the Word: How Related? | Rom 8:11 | Emmaus | 30864 | ||
Joe, Hank, Lionstrong, I believe that the Holy Spirit guides the successors of the apostles, the bishops, in union with the successor of Peter to all truth as Jesus promised them the Spirit would. I believe it is the biblical pattern for governance in the Church. John 14:15-31; 16:12-13 and Matt 16:17-18 and Acts 15:28 Consider also the early Councils that resolved the major Christological and Trinitarian questions and disputes. All of which does not deny the indwelling of the Holy Spirit in the individual. But is does show how disputes among individuals and factions claiming incompatible positions inspired by the same Spirit are to be resolved. As to the laity in this picture. This from the catechism: “In the Church, "lay members of the Christian faithful can cooperate in the exercise of this power [of governance] in accord with the norm of law." And so the Church provides for their presence at particular councils, diocesan synods, pastoral councils; the exercise in solidum of the pastoral care of a parish, collaboration in finance committees, and participation in ecclesiastical tribunals, etc.” Joe, By dynamic I mean active and authoritative as opposed to passive and chaotic, not different things at different times. Hank, The Holy Spirit is the heart of the Church, not the hierarchy, but He speaks with authority through the apostolic hierarchy and their unified teaching. It may seem a subtle point but it is very significant. Emmaus |
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1120 | Did death come by Adam to the creation? | Rom 8:22 | Emmaus | 106165 | ||
Colin, You may find this link of interest, especially when it reaches paragraph 35 and 36, but the entire context is important. http://www.ewtn.com/library/ENCYC/P12HUMAN.HTM Emmaus |
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