Results 1201 - 1220 of 1443
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Results from: Notes Author: Emmaus Ordered by Verse |
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Results | Verse | Author | ID# | |||
1201 | Do we need to ask for "gifts" ? | 1 Cor 12:31 | Emmaus | 79638 | ||
I think it tells us God give differing gifts to people, but we should strive, desire and pray for the greater gifts, the theological virtues, of faith, hope and charity, and the greatest of these is charity or love. | ||||||
1202 | Do we need to ask for "gifts" ? | 1 Cor 12:31 | Emmaus | 79821 | ||
Graceful, I see your point, but as Paul states: "If there are prophecies they will be brought to nothing; if tongues they will cease; if knowledge it will be brought to nothing. For we know partially and we prophecy partially, but when perfection comes the partial will pass away...so faith hope and love remain, these three, but the greatest of these is love." Prophecies is a charismatic gift to serve a particular purpose, i.e. the building up of the Church. But faith hope and love are theological virtues and gifts by which we actually share in God's life for God is love, which is something more than a prophet. Prophecy is the greater of all the gifts which will pass away, but love never fails and will not pass away. Emmaus |
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1203 | Emmaus, Are hope and charity gifts? | 1 Cor 12:31 | Emmaus | 79884 | ||
Searcher, No. I think the problem in this conversation is how one perceives and defines gifts or graces from God. We may be using the same words but defining them differently. The difference between the spiritual gifts of 1 Cor 12 and the theological virtues that are also gifts, is the difference between what is called actual grace or graces of state (grace for a specific purpose) and sanctifying grace. One is passing, the other eternal. The passing must rest on the foundation of the eternal or it has no lasting value. Without the eternal as its foundation the passing is nothing. For an extreme example of actual grace without sanctifying grace look at Balaam who was given the actual grace or gift of prophecy, but no evidence of the the eternal gift of sanctifying grace which produces faith hope and love. But in the context of the Church, below is a passage that may explain where I am coming from. "2000 Sanctifying grace is an habitual gift, a stable and supernatural disposition that perfects the soul itself to enable it to live with God, to act by his love. Habitual grace, the permanent disposition to live and act in keeping with God's call, is distinguished from actual graces which refer to God's interventions, whether at the beginning of conversion or in the course of the work of sanctification. 2001 The preparation of man for the reception of grace is already a work of grace. This latter is needed to arouse and sustain our collaboration in justification through faith, and in sanctification through charity. God brings to completion in us what he has begun, "since he who completes his work by cooperating with our will began by working so that we might will it:" Indeed we also work, but we are only collaborating with God who works, for his mercy has gone before us. It has gone before us so that we may be healed, and follows us so that once healed, we may be given life; it goes before us so that we may be called, and follows us so that we may be glorified; it goes before us so that we may live devoutly, and follows us so that we may always live with God: for without him we can do nothing. 2003 Grace is first and foremost the gift of the Spirit who justifies and sanctifies us. But grace also includes the gifts that the Spirit grants us to associate us with his work, to enable us to collaborate in the salvation of others and in the growth of the Body of Christ, the Church. There are sacramental graces, gifts proper to the different sacraments. There are furthermore special graces, also called charisms after the Greek term used by St. Paul and meaning "favor," "gratuitous gift," "benefit." Whatever their character - sometimes it is extraordinary, such as the gift of miracles or of tongues - charisms are oriented toward sanctifying grace and are intended for the common good of the Church. They are at the service of charity which builds up the Church. 2004 Among the special graces ought to be mentioned the graces of state that accompany the exercise of the responsibilities of the Christian life and of the ministries within the Church: Having gifts that differ according to the grace given to us, let us use them: if prophecy, in proportion to our faith; if service, in our serving; he who teaches, in his teaching; he who exhorts, in his exhortation; he who contributes, in liberality; he who gives aid, with zeal; he who does acts of mercy, with cheerfulness. 2005 Since it belongs to the supernatural order, grace escapes our experience and cannot be known except by faith. We cannot therefore rely on our feelings or our works to conclude that we are justified and saved. However, according to the Lord's words "Thus you will know them by their fruits" - reflection on God's blessings in our life and in the lives of the saints offers us a guarantee that grace is at work in us and spurs us on to an ever greater faith and an attitude of trustful poverty. A pleasing illustration of this attitude is found in the reply of St. Joan of Arc to a question posed as a trap by her ecclesiastical judges: "Asked if she knew that she was in God's grace, she replied: "If I am not, may it please God to put me in it; if I am, may it please God to keep me there."" The Catechism Emmaus |
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1204 | The Unity of Faith, Hope and Love | 1 Cor 13:13 | Emmaus | 120317 | ||
Lionstrong, Try focusing on "theological" or "Godly." They are Godly virtues. The adjective defines the nature of the virtues. Faith, hope and love in the Christian are gifts of God, without which we cannot please Him, but with which we can become "partakers in the divine nature." Emmaus |
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1205 | Explain briefly 1 Corinthains 14:20 | 1 Cor 14:20 | Emmaus | 129483 | ||
Doc, here are two links to his homilies on 1 Cor 14. The second one deals with 1 Cor 14:20. http://www.ccel.org/fathers2/NPNF1-12/npnf1-12-40.htm#P1697_1040088 http://www.ccel.org/fathers2/NPNF1-12/npnf1-12-41.htm#P1758_1075286 Emmaus |
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1206 | Hi JesusFreak | 1 Cor 14:34 | Emmaus | 58743 | ||
Jesufreak, This link regarding deaconesses may be of interest to you. It was originallypublished in 1912 I believe. http://www.newadvent.org/cathen/04651a.htm I would also like to gently point out that there were vernacular translations of the bible done by Catholics before the Reformation. And when the bible was first translated into Latin, even before the time of Jerome it was because Latin was the vernacular language of the West and those who could read, read Latin. Emmaus |
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1207 | Hi JesusFreak | 1 Cor 14:34 | Emmaus | 58778 | ||
Jesusfrak, Pleased to be of service. If you are interested in a book length treatment of the subject, this link will take you to the book that is considered by many to be the standard on the subject of Deaconesses in the early Church. It was published,I believe, in 1986. http://www.ignatius.com Type Deaconess in the search box and it will take you to the title. Click on the title and it will take you to as picture of the book and a jacket blurb. Emmaus |
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1208 | Jesus cast into hell?? | 1 Cor 15:3 | Emmaus | 83049 | ||
Hank, Do you think it might almost be an Evangelical equivalent of selling indulgences? Emmaus |
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1209 | WHy four gospels not one? | 1 Cor 15:3 | Emmaus | 95632 | ||
Colin, The composition was mine. It is a common subject especially for Catholics defending the Scripture/Apostolic Tradition/Church Magesterium position. I usually have the chapter and verse references handy, because although I know the passages, I do not always rememeber all the chapter and verse reference numbers, although some I do from repeated use.. Catholics tend to absorb Scripture by hearing them over and over, but usually without chapter and verse being cited verbally. For example the Scripture readings at a Mass are introduced with: "A reading from the Book of Ezekiel" or whatever book it it is without the chapter and verse being cited. It is very similar to the way Jesus and the New Testament writer's say "scripture has it.." or "Moses said". The navigator's memory device is interesting. I have seen and have some of their material and it is generally well designed for teaching. A Baptist freind of mine years ago was very involed in that Organization and used their basic lesson books when he was leading people to Christ after they had responded positively to his initial efforts. I sat in and participated in seome of those sessions with him. Emmaus |
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1210 | WHy four gospels not one? | 1 Cor 15:3 | Emmaus | 95635 | ||
Coiln, There is a book I own titled: Unabridged Christiaity. A companion too it is very small pamphlet/booklet with all the scripture citations (chapter and verse, not the passages themselves) used in the big book arranged topically. The little booklet is titled The Pocket Catholic Evangelist. I would be happy to send you a copy of the little booklet if you like. You may find it interesting. Emmaus |
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1211 | WHy four gospels not one? | 1 Cor 15:3 | Emmaus | 95670 | ||
Colin, E-mail your address to me. My e-mail is in my profile. Emmaus |
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1212 | Clarity - Jesus being sin and in Heaven | 2 Corinthians | Emmaus | 83513 | ||
Joe, Your failure to see the action sequence in the subtext is obviously due to a lack of understanding of basic exegetical techniques. You obviously missed a few details because of your lack of proper religious training like the poor fellow in the following story. ;-) A man goes to the track and sees a Priest blessing a horse before a race and quickly goes to the ticket window and bets. The horse wins. He watches the Priest carefully for the next four races, and continues to win, until he has quite a small fortune. He decides to bet it all on one last race. Before the horse crosses the finish line however, it drops dead. The man rushes up to the Priest, confronts him with what he's seen and demands an explanation. The Priest just shakes his head sadly and says, "That's one of the problems with you Protestants. You don't know the difference between a blessing and the last rites." Emmaus |
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1213 | Evangelism is Religious War | 2 Cor 4:4 | Emmaus | 146291 | ||
Tomb Raider! Grave Robber! Harrower of Hell! Despoiler of principalities and powers! Jesus the Christ! |
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1214 | The Soul after Death | 2 Cor 5:6 | Emmaus | 62717 | ||
Like CDBJ, I prefer the Parousia or Second Coming, although I take an amillenial view. "Rapture" is obviously a transliteration of "rapiemur" found in the Latin Vulgate version of 1 Thes 4:16-17. Rapiemur is a Latin translation of the Greek work "arpazw" or "har-pad'-zo." 1) to seize, carry off by force 2) to seize on, claim for one's self eagerly 3) to snatch out or away . By contrast the Greek word "Parousia" found in 1 Thes 2:19 and elsewhere is translated into the Latin "adventu." Parousia translates literally into "presence" or "arrival." And what a powerful "presence" He has when He "arrives," since His mere presence will: "destroy him ( the lawless one) by His appearing and coming." 2 Thes 2:8 Emmaus |
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1215 | Is there no place for romance in Heaven? | 2 Cor 5:8 | Emmaus | 84145 | ||
lovly2me, If you would like to see a little more about marital imagery in John's Gospel, go to www.catholicexchange.com and scroll down the right side until you see: "This Week's Bible Study". Click on "John:The Paraclete" and it will take you to a bible study series on the Gospel of John. Look at Lessons number 3 and 5. You may find them of some interest. Emmuas |
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1216 | How can the church decide saved/unsaved? | 2 Cor 5:8 | Emmaus | 84197 | ||
Matthew, I think some of the inforamtion provided to you by Imf, was incorrect in some details. The Catholic Chuch's opposition to cremation was not doctrinal, but a matter of Church discipline. Church doctrine can not change, but Church discipline can change and has been changed changed in the past decade on the matter of cremation. Currently, due to changes in Canon Law, those who are cremated are allowed a funeral Mass of the Ressurection. Let me quote an answer to the question of about the Catholic Church and crmation from a book, The Question Box, by Fr. Bertrand Conway, published in 1962. "The Church does not fobid cremation because it is intrinsically evil, but because it goes counter to the Jewish and Christian tradition, and was initiated by anti-Christians with the express purpose of destroying belief in the immortality of the soul and the resurrection of the body. Cremation has been condemned by three Roman decrees. The first, May 16, 1886, forbids Catholics to join cremation societies or to order their bodies cremated: the second, December 15, 1886, deprives such Catholics of christian burial; the third, July 27, 1892, forbids priests to give them the last sacraments. These decrees of the Hoy Office condemn cremation , not as contrary to the divine or natural law, but as a "detestable pagan practice, introduced by men of doubtful faith," who aim at lessening catholic reverence for the dead. The first attempt in modern times to revive cremation was made by the neo-pagans of the French Directory in the fifth year of the republic. The project did not meet with any popular response at the time, although the spiirt back of it was part of the Revolution's attack on upon Christian doctrine, law and custom. The same scoundrels who put priests to death, abolished the Mass and the Sunday, and invented the new cult of reason, advocated cremationthe better destroy "the superstitios of the immortaility of the soul and the resurrection of the body." The world had to wait nearly seventyfive years before unbelief in Europe made another and more successful attempt to introduce cremation. The first cremations occured in Padua in 1872, and at once the anti-Christians everywhere began to found cremation societies, and to defend the practice in hundreds of books and pamphlets... Absolutely speaking, the Church could change her ritual in this respect, but it is not at all likely that she will. If, however, the state were to make cremation cumpulsory, the Church would readily adopt her prays to the new method of diposing of the dead..." The Church's position on cremation has and had, nothing to do with determining who is not saved. The Church recognizes that as the perogative of God alone. I would also point out that similar disciplinary proscriptions that forbade christian burial to suicides has also been modified recently. Emmaus |
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1217 | Where does a person go when they die? | 2 Cor 5:8 | Emmaus | 118697 | ||
Coli, No, I don't feel ignored. I assume if the questioner does not ask a followup they are satisfied with the answer and have benefited from it. I also assume that a post is solid if no one else adds to it or contradicts it. Sometimes others do add to my posts and they are often good additions. Emmaus |
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1218 | Where does a person go when they die? | 2 Cor 5:8 | Emmaus | 118715 | ||
Colin, I would tend to agree with your position in post #118430. And it would seem that Matt 25:31-40 also tends to support your post. Emmaus |
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1219 | Why Mary Magdalene did not recognize Him | 2 Cor 5:16 | Emmaus | 127071 | ||
St. Paul explains why Mary Magdalene did not at first recognize the risen Christ in John 20:15. "For the love of Christ controls us, having concluded this, that one died for all, therefore all died; and He died for all, so that they who live might no longer live for themselves, but for Him who died and rose again on their behalf. Therefore from now on we recognize no one according to the flesh; even though we have known Christ according to the flesh, yet now we know Him in this way no longer. 2 Cor 5:14-16. Emmaus |
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1220 | Did Jesus die spiritually? | 2 Cor 5:21 | Emmaus | 83134 | ||
Mommapbs, It may help to think of spiritual death as a loss of supernatural grace which is basis of our participation in the life of God as his children. So Adam and Eve lost the grace of justice and sanctification when they fell as well as suffering the physical effects including, eventually, physical death. But Jesus is True God as well as True Man and could suffer only the human physical and emotional suffering and death that comes from the separation of the human soul and body. But He could not loose grace because He did not sin and grace is the essence of God's life, because Jesus although He died as a man, did not cease to be God the Son. But in his humanity He had the same horro of physical death which all humans have, because death destroys our integrated self as God created us to be, which is why the resurrection of the body is a central dogma of the Christian faith. The only spiritual sense in which He dies was the separation of His human soul (human spirit) from his human body. Even the human soul can not die except to loose grace. The integrated human being dies when the body is separated from the soul and the body decays because it has lost its connection to the sould which is its animating life force. This is the inevitable result of sin. Emmaus |
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