Results 1361 - 1380 of 1443
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Results from: Notes Author: Emmaus Ordered by Verse |
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Results | Verse | Author | ID# | |||
1361 | Why did Jesus Go to Hell | 1 Pet 3:19 | Emmaus | 115509 | ||
bstudent, In that case I will also keep in minds Jesus' words "Do not judge, and you will not be judged; and do not condemn, and you will not be condemned; pardon, and you will be pardoned." Luke 6:37 Emmaus |
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1362 | How did baptism heal naaman of leprosy? | 1 Pet 3:21 | Emmaus | 75779 | ||
And in a sacramental manner,the phsyical sign is the instrumentalmeans by which the grace is applied,as in "by water and the Spirit" or by "water and from above." Grace is the effectual cause and water the instrumental cause. Emmaus |
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1363 | How did baptism heal naaman of leprosy? | 1 Pet 3:21 | Emmaus | 75819 | ||
Johnny, As I indicated in my post, Naaman's story was a typological foreshadowing of baptism and like all OT types it was an imperfect and inferior foreshadowing compared to the NT fulfillment. Emmaus |
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1364 | How did baptism heal naaman of leprosy? | 1 Pet 3:21 | Emmaus | 75821 | ||
disciplerami, Most on the forum would not use the word sacramental, but as you might suspect from my profile, I am a scaramental kind of guy. I would say that immersion is the preferred method when possible, but pouring or even sprinkling in very rare cases of illness are acceptable and within the most acient practices of the Church. See the link below for a good expanation and documentation of where I stand on the question of immersion and the other methods. http://www.catholic.com/library/Baptism_Immersion_Only.asp Of course mine is a minority position on the forum, but you know about that place I think. :-) Emmaus |
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1365 | How did baptism heal naaman of leprosy? | 1 Pet 3:21 | Emmaus | 78429 | ||
Disciplerami, Here is where I stand and what I believe in response to your question. "The Baptism of infants 1250 Born with a fallen human nature and tainted by original sin, children also have need of the new birth in Baptism to be freed from the power of darkness and brought into the realm of the freedom of the children of God, to which all men are called.[50] The sheer gratuitousness of the grace of salvation is particularly manifest in infant Baptism. The Church and the parents would deny a child the priceless grace of becoming a child of God were they not to confer Baptism shortly after birth.[51] 1251 Christian parents will recognize that this practice also accords with their role as nurturers of the life that God has entrusted to them.[52] 1252 The practice of infant Baptism is an immemorial tradition of the Church. There is explicit testimony to this practice from the second century on, and it is quite possible that, from the beginning of the apostolic preaching, when whole "households" received baptism, infants may also have been baptized.[53] Faith and Baptism 1253 Baptism is the sacrament of faith.[54] But faith needs the community of believers. It is only within the faith of the Church that each of the faithful can believe. The faith required for Baptism is not a perfect and mature faith, but a beginning that is called to develop. The catechumen or the godparent is asked: "What do you ask of God's Church?" The response is: "Faith!" 1254 For all the baptized, children or adults, faith must grow after Baptism. For this reason the Church celebrates each year at the Easter Vigil the renewal of baptismal promises. Preparation for Baptism leads only to the threshold of new life. Baptism is the source of that new life in Christ from which the entire Christian life springs forth. 1255 For the grace of Baptism to unfold, the parents' help is important. So too is the role of the godfather and godmother, who must be firm believers, able and ready to help the newly baptized - child or adult on the road of Christian life.[55] Their task is a truly ecclesial function (officium).[56] The whole ecclesial community bears some responsibility for the development and safeguarding of the grace given at Baptism." Catechism of the Catholic Church Emmaus |
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1366 | How did baptism heal naaman of leprosy? | 1 Pet 3:21 | Emmaus | 78450 | ||
Disciperami, "Baptism has no power apart from the faith in the recipient." And here I was believeing that the power of Baptism came from God's unmerited favor. What is the faith even of an adult other than unmerited favor or grace? What can an adult do to get faith that a child can't do? Nothing! Are God's gifts restricted to adults? No! Does God use parent as agents to deliver His gifts to children? Yes! Of course the infant does have the advantage of not being able at that stage to resist God's grace unlike adults. May God be generous with His favor to you also and to all of us! Emmaus |
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1367 | A SIN TO FILE BANKRUPTCY | 1 Pet 4:10 | Emmaus | 130083 | ||
EdB, I am amazed that througout this whole discussion no one has mention the modern practice of usury and the fact that banks and retailers practically forced credit cards on people without worrying whether or not they are credit worth. During the pre-Christmas shopping period I am practically tackled at the entrances of department stores by people wanting to gicve me credit cards. And at the Colleges and Univertsities the students are bombarded in person and by mail with cedits cards and offers of credit cards.How does this happen when most of them have little or negligable income to pay back any credit card debt? The banks and credit card companies, Enron like, count the amount of their tuition as income! No, I am not joking! They really do that. Ah the wonders of creative American business accounting practices. My daighter calls my description of credicard debt as indentured servitude, "Lecture 44." She was advised that if she accepted a single credit card while in college, that I would cease all financial support. Emmaus |
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1368 | A SIN TO FILE BANKRUPTCY | 1 Pet 4:10 | Emmaus | 130089 | ||
EdB, On the other hand we do not hand out guns indiscriminately to the youg and inaexperienced and untrained, except in criminal enterprises. And to do so is also civily negligent and actionable. The fact that Colleges and universities are often in collusion with the credit card companies, in exchange for a fee, in allowing them access to the campuses is also dispicable. They thus facititate financial promiscuity in the same way they facilitate sexual promiscuity with open co-ed dormitories. The college culture of death, debt and depravity. Deliver us from evil Oh Lord! Emmaus |
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1369 | CONDITIONAL ETERNAL SECURITY | 2 Pet 1:10 | Emmaus | 62687 | ||
CDBJ, "Tim, the last part of your post is interesting to me in that it points out to me a group, of so call Christians, that do this very thing every Sunday in their service." I may be hypersensitive and may be reading you wrong. But if I am reading you right, I go there every Sunday and that is not what happens, nor do the people there believe that is what happens. However, some who do not go there have that misconception. Emmaus |
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1370 | Why angels are not forgiven? | 2 Pet 2:4 | Emmaus | 86483 | ||
Pastor Glenn, Please see the response I made to Mommapbs on this question. You may find it interesting. Your thinking follows very closely that of St. Thomas Aquinas in his Summa Theologica from the 13th century. His language in translation is a little archaic, but the reasoning is the same. Emmaus |
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1371 | forgiveness confirmed? | 1 John 1:1 | Emmaus | 61326 | ||
GJH, I can't speak for others here, but when I have to see it in the literal sense I read the scripture. When I have to hear it in the physical as well as the spiritual sense I pray and then go to sacramental Confession. It is "the ministry of reconciliation." "Therefore, if any one is in Christ, he is a new creation; the old has passed away, behold, the new has come. All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation; that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation. So we are ambassadors for Christ, God making his appeal through us. We beseech you on behalf of Christ, be reconciled to God." 2 Cor 5:17-20 "And when he had said this, he breathed on them, and said to them, "Receive the Holy Spirit. If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained." John 2:22-23 Emmaus |
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1372 | Immaculate Conception, mary, how? | 1 John 1:8 | Emmaus | 67396 | ||
Joe, My respect for your rhetorical abilities and knowledge is undiminished, even if we disagree on some substantive issues. We also agree on many substantive issues. Emmaus |
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1373 | Am I lost for eternity because of sin | 1 John 1:9 | Emmaus | 37455 | ||
Godschild, God will always forgive someone who is repentenant and had a firm purpose of amendment of their life turning away from the sin they confess. No knowing the nature of your sin and whether discussing it with your husband would make things better or worse I would not even think of advising you on that question. I would however suggest that you find someone like a member of the clergy to whom you can unburden yourself in absolute trust. I can say that it is times such as you are experiencing that a Catholic most appreciates the sacrament of confession in which we can unburden ourselves in confessing our sins to God and receive the assurance of his forgiveness from a flesh and blood person working for God in the ministry of reconciliation. 2 Cor 5:17-20. John 20:22. Emmaus I wish you peace and reconciliation with God and your husband. |
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1374 | WHO pays the wage? | 1 John 1:9 | Emmaus | 134724 | ||
Colin, We are God's co-workers or fellow workers in Christ and working in Him we coform ourselves to Him and grow in sanctificaation through our work with and in Him. Rom 16:3 Greet Prisca and Aquila, my fellow workers in Christ Jesus, Rom 16:12 Greet Tryphaena and Tryphosa, workers in the Lord. Greet Persis the beloved, who has worked hard in the Lord. 1 Cor 3:9 For we are God's fellow workers; you are God's field, God's building. Emmaus |
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1375 | Will we be here once anti-Christ appears | 1 John 2:18 | Emmaus | 86204 | ||
Scribe, "I think the first church thought John meant the Day of the Lord,and much later someone interpreted it as Sunday and it was repeated that way often until many have never heard it interpreted any other way." "Much later" is rather vague. What would you consider "much longer" in terms of years? How long do you think it was in years before the confusion set in? Emmaus |
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1376 | Will we be here once anti-Christ appears | 1 John 2:18 | Emmaus | 86206 | ||
Scribe, "I think the first church thought John meant the Day of the Lord,and much later someone interpreted it as Sunday and it was repeated that way often until many have never heard it interpreted any other way." "Much later" is rather vague. What would you consider "much later" in terms of years? How long do you think it was in years before the confusion set in? Emmaus |
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1377 | Will we be here once anti-Christ appears | 1 John 2:18 | Emmaus | 86264 | ||
Scribe, I must give you credit for not remaining vague in time frames and not buying into the Constantine myth of apostasy. If your analysis is correct, then Christ's promise that the He would be with the Church always and that the Holy Spirit would lead the Church to all truth was patently false. It would also assume that the St. Paul's admonitions to pass on what he had taught both in writing and by word of mouth to carefully chosen men by the laying on of hands was bad advice that bore bad fruit. Even Ignatius was only two men removed from St. Peter as bishop of Antioch. Is it likely such a basic teaching as the day of worship of the meaning of the Lord's Day would be so quickly lost and without a dispute by the faithful who had for three generations been living the christian way? And even the New Testament itself makes it clear that the various local churches were in rather close communication with one another, as evidenced by Acts and the Epistles of St. Paul. I believe it is the writings of the Fathers that gives us the context necessary to understand how the early Church understood certain passages of Scripture, in particular Revelation 1:10, which, the majority opinion dates to about 95 A.D. only 5 to 15 years prior to the date you give for Ignatius. I also think your translation of Rev 1:10 is very interesting and a good example of polyvalent meanings that can be taken in interpreting the Scripture on more than one level. Here are a few passages on this subject of Sunday worship. "The Didache "But every Lord’s day . . . gather yourselves together and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure. But let no one that is at variance with his fellow come together with you, until they be reconciled, that your sacrifice may not be profaned" (Didache 14 [A.D. 70]). The Letter of Barnabas "We keep the eighth day [Sunday] with joyfulness, the day also on which Jesus rose again from the dead" (Letter of Barnabas 15:6–8 [A.D. 74]). Ignatius of Antioch "[T]hose who were brought up in the ancient order of things [i.e. Jews] have come to the possession of a new hope, no longer observing the Sabbath, but living in the observance of the Lord’s day, on which also our life has sprung up again by him and by his death" (Letter to the Magnesians 8 [A.D. 110]). Justin Martyr "[W]e too would observe the fleshly circumcision, and the Sabbaths, and in short all the feasts, if we did not know for what reason they were enjoined [on] you—namely, on account of your transgressions and the hardness of your heart. . . . [H]ow is it, Trypho, that we would not observe those rites which do not harm us—I speak of fleshly circumcision and Sabbaths and feasts? . . . God enjoined you to keep the Sabbath, and imposed on you other precepts for a sign, as I have already said, on account of your unrighteousness and that of your fathers . . ." (Dialogue with Trypho the Jew 18, 21 [A.D. 155]). "But Sunday is the day on which we all hold our common assembly, because it is the first day on which God, having wrought a change in the darkness and matter, made the world; and Jesus Christ our Savior on the same day rose from the dead" (First Apology 67 [A.D. 155]). Tertullian "[L]et him who contends that the Sabbath is still to be observed as a balm of salvation, and circumcision on the eighth day . . . teach us that, for the time past, righteous men kept the Sabbath or practiced circumcision, and were thus rendered ‘friends of God.’ For if circumcision purges a man, since God made Adam uncircumcised, why did he not circumcise him, even after his sinning, if circumcision purges? . . . Therefore, since God originated Adam uncircumcised and unobservant of the Sabbath, consequently his offspring also, Abel, offering him sacrifices, uncircumcised and unobservant of the Sabbath, was by him [God] commended [Gen. 4:1–7, Heb. 11:4]. . . . Noah also, uncircumcised—yes, and unobservant of the Sabbath—God freed from the deluge. For Enoch too, most righteous man, uncircumcised and unobservant of the Sabbath, he translated from this world, who did not first taste death in order that, being a candidate for eternal life, he might show us that we also may, without the burden of the law of Moses, please God" (An Answer to the Jews 2 [A.D. 203]). The Didascalia "The apostles further appointed: On the first day of the week let there be service, and the reading of the holy scriptures, and the oblation, because on the first day of the week our Lord rose from the place of the dead, and on the first day of the week he arose upon the world, and on the first day of the week he ascended up to heaven, and on the first day of the week he will appear at last with the angels of heaven" (Didascalia 2 [A.D. 225]). excerpts from a full article on the subject at: http://www.catholic.com/library/Sabbath_or_Sunday.asp Emmaus |
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1378 | Is it possible to sin in heaven? | 1 John 3:2 | Emmaus | 118866 | ||
Jepthae, "Infact the devil was never in heaven. Just want to hear your thoughts. And maybe others. Jephthae" Forget my thoughts. Here is what Jesus said: Luke 10:18 And He said to them, "I was watching Satan fall from heaven like lightning. Emmaus |
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1379 | One born of God cannot sin? | 1 John 3:9 | Emmaus | 144931 | ||
CDBJ, A child who has just been born and started to breathe through its lungs , rather than through its blood, is still dependent upon its mother or father or someone to ustain its life. An infant cannot feed, shelter or clothe itself. It must be protected and fed even by breat or hand feeding. The concept of the independent infant, thereby making it a real human being, is absurd. Emmaus |
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1380 | One born of God cannot sin? | 1 John 3:9 | Emmaus | 144976 | ||
CDBJ, Apology accepted. My issue was not about the sin nature aspect of your post, but rather with the argument about the significance of the first breath, because that is one of the main arguments used to justify abortion right up to partial birth abortion as a child is being delivered. Life first, theological disputes a very distant second if not further down the list. Emmaus |
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