Results 1121 - 1140 of 1443
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Results from: Notes Author: Emmaus Ordered by Verse |
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Results | Verse | Author | ID# | |||
1121 | Did death come by Adam to the creation? | Rom 8:22 | Emmaus | 106166 | ||
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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1122 | What are the firstfruits? | Rom 8:23 | Emmaus | 131363 | ||
Lyn13, I think they are connected because both passages are speaking of the Holy Spirit, but I believe Romans is speaking more of the life of the Spirit itself and Galatians more the fruit of that that Spirit in us and how we live our lives. Emmaus |
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1123 | Why little on the importance of Hope? | Rom 8:24 | Emmaus | 196940 | ||
Hope http://www.scborromeo.org/ccc/p3s1c1a7.htm#1818 |
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1124 | Mr. Perkins' Website/Chart | Rom 8:30 | Emmaus | 129679 | ||
Doc, For those who hold to baptismal regeneration Baptism is not "something that men do." It is rather something that Christ, through his mystical body, does. Emmaus |
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1125 | Mr. Perkins' Website/Chart | Rom 8:30 | Emmaus | 129681 | ||
Country Girl, I have been reading this thread and your other posts on a similar theme. Whether intentional or not, your thinking, and posting, on this subject is very Catholic. Sometimes you can get in as much trouble speaking for or with the Catholic Church as you can by "speaking out against the Catholic Chrurch." Next thing you know you'll be spouting Latin. ;-) Emmaus |
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1126 | Mr. Perkins' Website/Chart | Rom 8:30 | Emmaus | 129688 | ||
Doc, As with most things here discussed, christ is the key! In Christ the Spiritual and corporal meet! Christ is THE Sacrament, a sign (physical) which accomplishes (spitually) what it signifies by the very physicqal act. i.e. the saving work of Christ's passion and death. All sacraments and their grace flow from the font of the cross. And we, the Church are now Christ's corporal presence in the world. One of the key differences between Catholics other Christians is that Catholics, because of how they view the Incarnation and its significance, not not feel constrained to separate the spiritual and physical. They do not have an either / or approach to things but rather a both / and approach. Man is not a purely spiritual being like the angels, but an integrated being composed of body and soul. And Christ came to redeem that and restore what the Father created. He took on our body that we mightagain take on his spirit, so to speak. And so cthaolics love "smells and bells" because with them we may worship God with our whole mind and BODY and strength. For us it is a beautiful thing. Christ sanctified the physical and redeemed it by the incarnation. It is interesting that under the lawwhen a clean thing came inot contact withan unclean thing, the clean thing became unclean. But with Christ when an unclean thing came into contacvt with Him (THE clean thing), the unlean (e.g. lepers) became clean. Of course there is some dispute about whether Christ actually baptized people in John 4:1, but no dispute about his command to baptize in Matt 27:19 where the making of disciples, the Gospel and the baprism arew all tied together in one verse. No offense was taken by you comments. I just think that most people misunderstand exactly what catholics thing about many things and it is usually reflected in their choice of descriptive or expalnatory words and phrases,although not necesarily with any malice. It merely reflects their own frame of reference. Emmaus |
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1127 | Mr. Perkins' Website/Chart | Rom 8:30 | Emmaus | 129689 | ||
Doc, As with most things here discussed, Christ is the key! In Christ the Spiritual and corporal meet! Christ is THE Sacrament, a sign (physical in the Incarnation) which accomplishes (spiritually) what it signifies by the very physical act. i.e. the saving work of Christ's passion and death. All sacraments and their grace flow from the font of the cross. And we, the Church are now Christ's corporal presence in the world. One of the key differences between Catholics other Christians is that Catholics, because of how they view the Incarnation and its significance, not not feel constrained to separate the spiritual and physical. They do not have an either / or approach to things but rather a both / and approach. Man is not a purely spiritual being like the angels, but an integrated being composed of body and soul. And Christ came to redeem that and restore what the Father created. He took on our body that we might again take on his spirit, so to speak. And so Catholics love "smells and bells" because with them we may worship God with our whole mind and BODY and strength. For us it is a beautiful thing. Christ sanctified the physical and redeemed it by the Incarnation. It is interesting that under the law when a clean thing came into contact withan unclean thing, the clean thing became unclean. But with Christ when an unclean thing came into contact with Him (THE clean thing), the unlean (e.g. lepers) became clean. Of course there is some dispute about whether Christ actually baptized people in John 4:1, but no dispute about his command to baptize in Matt 27:19 where the making of disciples, the Gospel and the baptism arew all tied together in one verse. No offense was taken by you comments. I just think that most people misunderstand exactly what Catholics thing about many things and it is usually reflected in their choice of descriptive or explanatory words and phrases, although not necesarily with any malice. It merely reflects their own frame of reference. Emmaus |
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1128 | Mr. Perkins' Website/Chart | Rom 8:30 | Emmaus | 129691 | ||
Country Girl, You may wish to look at my post # 129689 to Doc on this thread. It addresses the meeting of the physical and spiritual in the sacraments. Faith and works can be viewed in a very similar manner. Pauls speaks repeatledly about the "obedience of faith." In fact he opens and closes Romans with that phrase. Works of obience are nothing more than the physical maifestation of the spiritual reality of saving faith and grace. They do not need to be compartmentalized any more than we compartmentalize our spirits and bodies as we live. They are an integrated and unified reality. thus the importance of the Resurrection which restore that reality. James illustrates this reality when he says "faith without works is dead." This is obvious because we know, as did James, that the man whose spirit (faith) has been separated from its body (the physical manifestation of the spirit or soul)(works) is dead. Emmaus |
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1129 | Mr. Perkins' Website/Chart | Rom 8:30 | Emmaus | 129692 | ||
Country Girl, You may wish to look at my post # 129689 to Doc on this thread. It addresses the meeting of the physical and spiritual in Christ and the sacraments. Faith and works can be viewed in a very similar manner. Pauls speaks repeatledly about the "obedience of faith." In fact he opens and closes Romans with that phrase. Works of obience are nothing more than the physical maifestation of the spiritual reality of saving faith and grace. They do not need to be compartmentalized any more than we compartmentalize our spirits and bodies as we live. They are an integrated and unified reality. thus the importance of the Resurrection which restore that reality. James illustrates this reality when he says "faith without works is dead." This is obvious because we know, as did James, that the man whose spirit (faith) has been separated from its body (the physical manifestation of the spirit or soul)(works) is dead. Emmaus |
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1130 | Mr. Perkins' Website/Chart | Rom 8:30 | Emmaus | 129767 | ||
Country Girl, i think you misunderstand Catholic teaching about the office of the Pope. He is just a man who must obey and totally submit to the Lord like all others. He can and does sin like others. The gift of infallibility is extremely limited and is what is called a negative charism. That is, the Holy Spirit prevents him from teaching in error on faith and morals under certain very specific and limited circumstances. But that is a whole other subject. Several years ago I did a brief series of posts on the subject at Hanks' request. You can, if you wish, follow that thread from the beginning by going to post number 27130 in the Quick Search box to the right side of the screen. Emmaus |
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1131 | is there security of the believer | Rom 8:39 | Emmaus | 116806 | ||
Hank, The dicussion about perseverence of the saints has all the negative potential of discussions about predestination because the two ideas are linked. All Christians believe in predestination because it is in the Bible. But they disagree about exactly what predestination means and whether one still on earth can know with absolute as opposed to moral certainty if they are among the predestined or not. God's knowledge is that sure, but is ours this side of the grave? The same applies to the perseverence of the saints. The saints are those who persevere to the end and God knows who those are. But can we know before we reach the end of the race whether we are running in vain? Not with absolute certainty. Not this side of the finish line. At least that is what some of us hold. The Greek word translated as perseverence and endurance is the same. So the question is do you read these passage as the NASB has them. Matt 24:13 "But the one who endures to the end, he will be saved. Mark 13:13 "You will be hated by all because of My name, but the one who endures to the end, he will be saved. James 1:12 Blessed is a man who perseveres under trial; for once he has been approved, he will receive the crown of life which the Lord has promised to those who love Him. or do you translate them this way: Matt 24:13 "But the one who is saved, he will persevere to the end. Mark 13:13 "You will be hated by all because of My name, but the one who is saved, he will persevere to the end. James 1:12 Blessed is a man who is saved for under trial he will persevere; and he has been approved, and he will receive the crown of life which the Lord has promised to those who love Him. I think the NASB has it right. I find it rather puzzling that many who reject Calvin's concept of predestination, accept his concept of perseverence of the saints when it comes to the question of eternal security. Then we get into "many are called, but few are chosen." And disputes over passages such as the parable of the sower and the seed and passages in Hebrews and various passages of Paul's letters. Both sides believe that is God's grace working in them. The question is whether God's grace is irresistible, once received or can we dis-grace ourselves. And then we are back to TULIP. Do we really want to go there? Thank God for the prohibition on the Forum. Emmaus |
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1132 | is there security of the believer | Rom 8:39 | Emmaus | 116814 | ||
compudex, I am not concerned with what you are convinced about in regard to my relationship with Jesus. I am only concerned with Jesus thinks about my relationship with Him. Unless you have taken His place, please look to your own relationship with Him and I will look to mine without passing judgement on yours. Emmaus |
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1133 | God the Son as a confession of faith | Rom 9:5 | Emmaus | 126612 | ||
Leslie N, This is just my gut reaction, but I suspect the reason you are meeting resistance to "God is Jesus" is becasue it has the ring of the "Jesus Only" theology of certain non Trinitarian Pentecostals. It seems to leave out the Father and the Holy Spirit, whether or not that is your intent. I presume that was not your intent. Jesus is the name of God Incarnate. Christ is his title. It means "annointed". It refers to his office of preist, prophet and king. It is the Greek tranlation of Messiah. Jesus is the Incarnation of the Son, the Second Person of the holy Trinity. He is one Divine Person who has taken on a human nature in addition to his divine nature. Emmaus |
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1134 | God the Son as a confession of faith | Rom 9:5 | Emmaus | 126615 | ||
Leslie N, I remember your post on the Westminster Confession. Do you understand the point I was making about how "God is Jesus" without further expalnation sounds to some ears? I know that grammatically it si the same as "Jesus is God" but nevertheless the pharasing stikes a different chord to many who hear it. People are used to hearing "Jesus is God" or "Jesu id the Son of God" as an assertion of the Divinity of Jesus. "God is Jesus" rightly or wrongly triggers a different reflex. Emmaus |
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1135 | God the Son as a confession of faith | Rom 9:5 | Emmaus | 126627 | ||
Leslie N, "when you say Jesus is God, then did God the Father die on the cross?. There is only 1 God" Death is defined as the separation of the body and soul. Our soul is an immortal spirit and as such cannot "die". in th same way Jesus suffered death in the separation of his body and soul. 624 "By the grace of God" Jesus tasted death "for every one".(Heb 2:9) In his plan of salvation, God ordained that his Son should not only "die for our sins"(1 Cor 15:3) but should also "taste death", experience the condition of death, the separation of his soul from his body, between the time he expired on the cross and the time he was raised from the dead. The state of the dead Christ is the mystery of the tomb and the descent into hell. It is the mystery of Holy Saturday, when Christ, lying in the tomb,(Cf. Jn 19:42) reveals God's great sabbath rest (Cf. Heb 4:7-9) after the fulfillment(Cf. Jn 19:30) of man's salvation, which brings peace to the whole universe.(Cf Col 1:18-20) "Christ's stay in the tomb constitutes the real link between his passible state before Easter and his glorious and risen state today. The same person of the "Living One" can say, "I died, and behold I am alive for evermore":(Rev 1:18) God [the Son] did not impede death from separating his soul from his body according to the necessary order of nature, but has reunited them to one another in the Resurrection, so that he himself might be, in his person, the meeting point for death and life, by arresting in himself the decomposition of nature produced by death and so becoming the source of reunion for the separated parts.(St. Gregory of Nyssa, Orat. catech. 16: PG 45, 52D) Since the "Author of life" who was killed (Acts 3:15)is the same "living one [who has] risen",(Lk 24:5-6) the divine person of the Son of God necessarily continued to possess his human soul and body, separated from each other by death: By the fact that at Christ's death his soul was separated from his flesh, his one person is not itself divided into two persons; for the human body and soul of Christ have existed in the same way from the beginning of his earthly existence, in the divine person of the Word; and in death, although separated from each other, both remained with one and the same person of the Word.(St. John Damascene, De fide orth. 3, 27: PG 94, 1098A) "You will not let your Holy One see corruption" Christ's death was a real death in that it put an end to his earthly human existence. But because of the union which the person of the Son retained with his body, his was not a mortal corpse like others, for "it was not possible for death to hold him" (Acts 2:24) and therefore "divine power preserved Christ's body from corruption."(St. Thomas Aquinas, STh III, 51, 3) Both of these statements can be said of Christ: "He was cut off out of the land of the living",(Isa 53:8) and "My flesh will dwell in hope. For you will not abandon my soul to Hades, nor let your Holy One see corruption."(Acts 2:26-27; cf. Ps 16:9-10) Jesus' Resurrection "on the third day" was the sign of this, also because bodily decay was held to begin on the fourth day after death.(Cf. 1 Cor 15:4; Lk 24:46; Mt 12:40; Jon 2:1; Hos 6:2; cf. Jn 11:39)" http://www.scborromeo.org/ccc/p122a4p3.htm Emmaus |
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1136 | God the Son as a confession of faith | Rom 9:5 | Emmaus | 126631 | ||
Leslie N, Indeed , Jesus apears to have been praying the opening lines of Psalm 22, which is very descriptive of his passion. Emmaus |
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1137 | Apocrypha or Dead Sea Scrolls Helpful? | Rom 9:13 | Emmaus | 128475 | ||
Ted, Below are links to two articles on the canon of Scripture and its history. the first link is about the Old Tesatment canon and the second link is about the New testament canon. http://www.newadvent.org/cathen/03267a.htm http://www.newadvent.org/cathen/03274a.htm Emmaus |
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1138 | Reformation Light in the Middle Ages | Rom 9:16 | Emmaus | 151015 | ||
Doc, Thomas Bradwardine (1290-1349) (AKA Doctor Profundus) Catholic Light in the Middle Ages. http://www.newadvent.org/cathen/14693b.htm Emmaus |
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1139 | What's up with the italics in vs. 23? | Rom 9:23 | Emmaus | 86684 | ||
Whitewave, The following link has an article titled, Reading the Bible from the Heart of the Church. It touches on the subject you are discussing. you may or may not agree with it, but I think you will find it an interesting. http://www.salvationhistory.com/home.cfm Emmaus |
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1140 | when is someone saved? | Rom 10:9 | Emmaus | 58866 | ||
John, Just a little Catholic persepctive on the subject. "Perseverance of the saints Calvinists teach that if a person enters a state of grace he never will leave it but will persevere to the end of life. This doctrine is normally called the perseverance of the saints. [33] All those who are at any time saints (in a state of sanctifying grace, to use Catholic terminology) will remain so forever. No matter what trials they face, they will always persevere, so their salvation is eternally secure. [34] Analogies are used to support this teaching. Calvinists point out that when we become Christians we become God's children. They infer that, just as a child's position in the family is secure, our position in God's family is secure. A father would not kick his son out, so God will not kick us out. This reasoning is faulty. The analogy does not prove what it is supposed to. Children do not have "eternal security" in their families. First, they can be disowned. Second, even if a father would not kick anyone out, a child can leave the house on his own, disown his parents, and sever all ties with the family. Third, children can die; we, as God's children, can die spiritual deaths after we have been spiritually "born again." [35] Calvinists also use Bible passages to teach perseverance of the saints. The chief ones are John 6:37-39, 10:27-29, and Romans 8:35-39. The Calvinist interpretation of these passages takes them out of context [36], and there are numerous other exegetical problems with their interpretation. [37] Calvinists assume perseverance of the saints is entailed by the idea of predestination. If one is predestined to be saved, does it not follow he must persevere to the end? This involves a confusion about what people are predestined to: Is it predestination to initial salvation or final salvation? The two are not the same. A person might be predestined to one, but this does not mean he is predestined necessarily to the other. [38] One must define which kind of predestination is being discussed. If one is talking about predestination to initial salvation, then the fact that a person will come to God does not of itself mean he will stay with God. If one is talking about predestination to final salvation, then a predestined person will stay with God, but this does not mean the predestined are the only ones who experience initial salvation. Some might genuinely come to God (because they were predestined to initial salvation) and then genuinely leave (because they were not predestined to final salvation). [39] Either way, predestination to initial salvation does not entail predestination to final salvation. [40] There is no reason why a person cannot be predestined to "believe for a while" but "in time of temptation fall away" (Luke 8:13). [41] A Catholic must affirm that there are people who experience initial salvation and who do not go on to final salvation, but he is free to hold to a form of perseverance of the saints. The question is how one defines the term "saints"--in the Calvinist way, as all those who ever enter a state of sanctifying grace, or in a more Catholic way, as those who will go on to have their sanctification (their "saintification") completed. [42] If one defines "saint" in the latter sense, a Catholic may believe in perseverance of the saints, since a person predestined to final salvation must by definition persevere to the end. Catholics even have a special name for the grace God gives these people: "the gift of final perseverance." The Church formally teaches that there is a gift of final perseverance. [43] Aquinas (and even Molina) said this grace always ensures that a person will persevere. [44] Aquinas said, "Predestination [to final salvation] most certainly and infallibly takes effect." [45] But not all who come to God receive this grace. Aquinas said the gift of final perseverance is "the abiding in good to the end of life. In order to have this perseverance man...needs the divine assistance guiding and guarding him against the attacks of the passions...[A]fter anyone has been justified by grace, he still needs to beseech God for the aforesaid gift of perseverance, that he may be kept from evil till the end of life. For to many grace is given to whom perseverance in grace is not give." [46] The idea that a person can be predestined to come to God yet not be predestined to stay the course may be new to Calvinists and may sound strange to them, but it did not sound strange to Augustine, Aquinas, or even Luther. Calvinists frequently cite these men as "Calvinists before Calvin." While they did hold high views of predestination, they did not draw Calvin's inference that all who are ever saved are predestined to remain in grace. [47] Instead, their faith was informed by the biblical teaching that some who enter the sphere of grace go on to leave it." from "A Tiptoe Through TULIP" by James Akin Emmaus |
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