Results 241 - 260 of 1443
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Results from: Notes Author: Emmaus Ordered by Verse |
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Results | Verse | Author | ID# | |||
241 | why do we sin when sin has no mastery? | Bible general Archive 1 | Emmaus | 80842 | ||
EdB, Perhaps people are thinking of Luke 9:23 where Jesus spoke of His followers having to "deny" himself and take up his cross daily." And in the KJV 1 Cor 15:31 Paul says: "I protest by your rejoicing which I have in Christ Jesus our lord, I die daily." I think it is safe to say that Paul after his conversion was a follower of Christ and obeyed this command. See also Matt 10:38; Luke 14:27 Sometimes what Jesus said gets lost in all the hubub over Paul. Emmaus |
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242 | will the real James please stand up! | Bible general Archive 1 | Emmaus | 81793 | ||
Stephanie, You may be correct about which James Sha was asking about while I was off the mark in my inital answer. Unfourtunately the Scripture itself is just as vague in its answers as Sha was in the question. The only information we have on some of these questions comes from tradition and the writings of the Early Church Fathers and other writers like Josephus and even then sometimes all the vagaries and question are not clearly answered. This case in point is an excellent example of such a situation. Emmaus |
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243 | so, you're saying that they go to hell? | Bible general Archive 1 | Emmaus | 82042 | ||
Truth is the antidote to the previous post. "The Profession Of Faith Of The 318 Fathers 1. We believe in one God the Father all powerful, maker of all things both seen and unseen. And in one Lord Jesus Christ, the Son of God, the only-begotten begotten from the Father, that is from the substance [Gr. ousias, Lat. substantia] of the Father, God from God, light from light, true God from true God, begotten [Gr. gennethenta, Lat. natum] not made [Gr. poethenta, Lat. factum], Consubstantial [Gr. homoousion, Lat. unius substantiae (quod Graeci dicunt homousion)] with the Father, through whom all things came to be, both those in heaven and those in earth; for us humans and for our salvation he came down and became incarnate, became human, suffered and rose up on the third day, went up into the heavens, is coming to judge the living and the dead. And in the holy Spirit. 2. And those who say 1. "there once was when he was not", and "before he was begotten he was not", and that 2. he came to be from things that were not, or from another hypostasis [Gr. hypostaseos] or substance [Gr. ousias, Lat. substantia], affirming that the Son of God is subject to change or alteration these the catholic and apostolic church anathematises." |
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244 | so, you're saying that they go to hell? | Bible general Archive 1 | Emmaus | 82043 | ||
Truth is the antidote to the previous post. "The Profession Of Faith Of The 318 Fathers (at the Council of Nicea) 1. We believe in one God the Father all powerful, maker of all things both seen and unseen. And in one Lord Jesus Christ, the Son of God, the only-begotten begotten from the Father, that is from the substance [Gr. ousias, Lat. substantia] of the Father, God from God, light from light, true God from true God, begotten [Gr. gennethenta, Lat. natum] not made [Gr. poethenta, Lat. factum], Consubstantial [Gr. homoousion, Lat. unius substantiae (quod Graeci dicunt homousion)] with the Father, through whom all things came to be, both those in heaven and those in earth; for us humans and for our salvation he came down and became incarnate, became human, suffered and rose up on the third day, went up into the heavens, is coming to judge the living and the dead. And in the holy Spirit. 2. And those who say 1. "there once was when he was not", and "before he was begotten he was not", and that 2. he came to be from things that were not, or from another hypostasis [Gr. hypostaseos] or substance [Gr. ousias, Lat. substantia], affirming that the Son of God is subject to change or alteration these the catholic and apostolic church anathematises." |
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245 | Are Reason and Obedience opposites? | Bible general Archive 1 | Emmaus | 82132 | ||
Ernest, You may find this section of a Bible study on John's Gospel of interest. "Peter and John John's assumption that we are familiar with the synoptic gospels yields some fascinating results when we look at his narrative in light of Luke 22:25-27: The kings of the Gentiles exercise lordship over them; and those in authority over them are called benefactors. But not so with you; rather let the greatest among you become as the youngest, and the leader as one who serves. For which is the greater, one who sits at table, or one who serves? Is it not the one who sits at table? But I am among you as one who serves. As we have already seen, John's story of the footwashing is essentially an enactment of the words of this passage. Jesus is literally among the disciples as one who serves. But there is another aspect which is often overlooked. Peter as the leader is the "greatest" disciple while John was likely the youngest (given that he outlived the other disciples, according to tradition). And curiously, Jesus' words about the greatest and the youngest reflect the relationship, not only between Peter and John, but between the Church of Office which Peter represents and the Church of Contemplation which John represents. We see this continually through John's gospel. John describes himself (or permits his scribes to describe him) as the "disciple Jesus loved." This is an odd thing to say about oneself. Yet it appears to reflect the reality. Repeatedly, Peter goes through John to get to the heart of Jesus. And so, in v. 24 Peter asks the disciple (who has--significantly--been leaning against Jesus' breast) to "Tell us who it is of whom he speaks". Peter is the image of the activist hierarchical ruler of the Church. But this magisterial figure is dependent on contemplative souls. This theme sounds again and again in John. In John 18:15-16, Peter cannot have access to the trial of Jesus and the heart of his Passion on his own. It is John, who is closest to High Priest and only through John can Peter get close to Jesus' agony and suffering. Indeed, when the supreme hour strikes (v. 26-27) John is the only apostle who remains at the cross, the only one who has not abandoned him. Likewise in the Resurrection (20:2) we find that John, not Peter, reaches the tomb first. But like a true contemplative John defers to Peter and his office, to judge the situation. So Peter enters first. For the Church of Office is the official witness. But when John enters, he sees and believes. Similarly, it is John who cries out "It is the Lord!" when they meet Jesus again at the Sea of Galilee (John 21). He sees and believes. But it is Peter who acts by leaping into the sea. This reflects the experience of the Church in a profound way. Again and again, the Church of Contemplation sees and believes long before the Church of Office understands and formulates. And so, for instance, the Church was worshiping Jesus as God from the moment of its conception (cf. 20:28), though the Church of office did not work out clearly how it could do so till the Council of Nicaea in 325 AD. Worship precedes doctrinal formulation at Nicaea. There is a complementarity here, much like Paul's picture of the body of Christ in 1 Corinthians 12. And in a curious way, John remains till Christ comes in a way that Peter does not, just as Jesus suggested in John 21:22. Not that John lives forever, but that he lives to witness the "coming" of the Lord in judgment on Jerusalem and to see it as a true parousia with the eyes of contemplation. The meaning of that "coming" (and of the Final Coming at the end of the world which it images) is what the book of Revelation is all about. John's point is that during the "hour" of persecution, abandonment, denial and betrayal, the Church relies more on the contemplative way of John than on the "activist" or "official" way of Peter. Both are important and vital, but the latter depends on the former." http://www.catholicexchange.com/css/biblestudies.asp copyright: Catholicexchange .com |
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246 | Holy Spirit, an impersonal force? | Bible general Archive 1 | Emmaus | 82164 | ||
Nice try. | ||||||
247 | Are Reason and Obedience opposites? | Bible general Archive 1 | Emmaus | 82165 | ||
Absolutely! | ||||||
248 | Are Reason and Obedience opposites? | Bible general Archive 1 | Emmaus | 82292 | ||
Ernest, Some people in his own camp found Tozer "dangerous" I think, but I have found him very interesting. Your assessment of contemplative is correct. Peter is something of a bungler, but filled with faith, just a different kind; one slower to learn than John's, but wise for one to whom Jesus gave such great authority. We all have differing gifts from God. Emmaus |
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249 | Are Reason and Obedience opposites? | Bible general Archive 1 | Emmaus | 82293 | ||
Ernest, I should clarify my point on Peter. He was something of a bungler up until Pentecost, but after that he was there is only one instance of him vacilating on anything. Otherwise, he was out in front leading as he was instructed to do by the Lord. Emmaus |
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250 | Are Reason and Obedience opposites? | Bible general Archive 1 | Emmaus | 82323 | ||
From the cradle to the grave. | ||||||
251 | Are Reason and Obedience opposites? | Bible general Archive 1 | Emmaus | 82567 | ||
Graceful, The link is correct, but I could not access it or the main homepage for the site. It must be down for some problem or maintenance. Please wait a day or two and try again and I think you will get through without a problem. Emmaus |
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252 | Was lazarus in heaven? | Bible general Archive 1 | Emmaus | 82602 | ||
CDBJ, I think thre is a difference Jesus being the firstborn of the dead unto eternal life in heaven and those who were raised from the dead to complete an earthly life and die again. One who is ressucitated has not died, but is only unconcious. When someone was not actually dead the gospel's make it clear as in Matt 9:24 and Luke 8:52. In other cases it is clearly stated that Jesus raised the dead. Luke 7:12-17,22 .. a man who was dead was being carried out...." and was raised. See even 2 Kings 13:21 for an interesting story. Emmaus |
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253 | the meaning of life | Bible general Archive 1 | Emmaus | 83046 | ||
Parable, A little more on the big question at the beginning of most catechisms. “What is the meaning of life?” "The meaning of life is to know, love and serve God (Jn 17:3; Sir. 1:11–12. This is where we will find our fulfillment here on earth and in heaven (Rom 15:13; Jn 17:13. Love is the underlying theme throughout the Bible (1 Jn 4:8, Jn. 3:16). In fact, there are more than six-hundred verses in Scripture which speak of love. To begin, the creation of human beings was an act of unselfish love by God. He did not need us because He is perfect (Job 35:5–7; Acts 17:24–25), but He created us because He knew we would like it (Gn 1:26–31). This was an act of love. God exhibited the ultimate act of love when He gave His only Son as the definitive sacrifice to save the world from its sin (Jn 3:16). The Son, Jesus Christ, gave His own life for us when He died on the Cross (2 Cor 5:14; Heb 2:9; Phil 2:5-8). We are called to this type of unselfish love (1 Jn 4:19). Love is most fully expressed when we give of ourselves with no interest in gaining something from it (1 Cor 13:5; CCC 2196). Love is wanting what is best for another simply because it is best for that person. Love is the greatest of the virtues (1 Cor 13:13). Love is the opposite of selfishness (Rom 13:8–10). Love truly makes the world a better place (1 Cor 13:4–7). Without love, we have only emptiness. The meaning of life is love: accepting love from God, giving love back to God through obedience to Him and loving others as we love God and ourselves (1 Jn 4:19; Jn 13:34–35, 14:15, 15:12–17." |
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254 | Getting the verdict before the judgment? | Bible general Archive 1 | Emmaus | 84195 | ||
Matthew, You either did not read the scriptures cited in my previous post, chose to ignore them or just disagree. So what authority that decides which interpretation is correct when two parties come to different conclusions reading the same scripture? And who are all those people all over the place in heaven in the book of Revelation before the Final Judgement? Emmaus |
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255 | Getting the verdict before the judgment? | Bible general Archive 1 | Emmaus | 84206 | ||
Matthew, So, as you see it, the Old Testament dead are alive in Christ and in heaven, but the New Testament martyrs and saints are dead in the ground and not alive in Christ in heaven? Are these really ideas drawn from your own personal study or have you learned anything from other sources that any of the rest of us on this forum might recognize? your ideas are out of sync with 2,000 years of Christian understanding of the Gospel and Scripture. Emmaus |
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256 | Getting the verdict before the judgment? | Bible general Archive 1 | Emmaus | 84218 | ||
Matthew, "This is not new doctrine. I used to think that we went to heaven or hell as soon as we died...before i actually studied it for myself." Keep studying. I don't think you have it all figured out yet. Revelation, chapter 7 1: After this I saw four angels standing at the four corners of the earth, holding back the four winds of the earth, that no wind might blow on earth or sea or against any tree. 2: Then I saw another angel ascend from the rising of the sun, with the seal of the living God, and he called with a loud voice to the four angels who had been given power to harm earth and sea, 3: saying, "Do not harm the earth or the sea or the trees, till we have sealed the servants of our God upon their foreheads." 4: And I heard the number of the sealed, a hundred and forty-four thousand sealed, out of every tribe of the sons of Israel, 5: twelve thousand sealed out of the tribe of Judah, twelve thousand of the tribe of Reuben, twelve thousand of the tribe of Gad, 6: twelve thousand of the tribe of Asher, twelve thousand of the tribe of Naph'tali, twelve thousand of the tribe of Manas'seh, 7: twelve thousand of the tribe of Simeon, twelve thousand of the tribe of Levi, twelve thousand of the tribe of Is'sachar, 8: twelve thousand of the tribe of Zeb'ulun, twelve thousand of the tribe of Joseph, twelve thousand sealed out of the tribe of Benjamin. 9: After this I looked, and behold, a great multitude which no man could number, from every nation, from all tribes and peoples and tongues, standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands, 10: and crying out with a loud voice, "Salvation belongs to our God who sits upon the throne, and to the Lamb!" 11: And all the angels stood round the throne and round the elders and the four living creatures, and they fell on their faces before the throne and worshiped God, 12: saying, "Amen! Blessing and glory and wisdom and thanksgiving and honor and power and might be to our God for ever and ever! Amen." 13: Then one of the elders addressed me, saying, "Who are these, clothed in white robes, and whence have they come?" 14: I said to him, "Sir, you know." And he said to me, "These are they who have come out of the great tribulation; they have washed their robes and made them white in the blood of the Lamb. 15: Therefore are they before the throne of God, and serve him day and night within his temple; and he who sits upon the throne will shelter them with his presence. 16: They shall hunger no more, neither thirst any more; the sun shall not strike them, nor any scorching heat. 17: For the Lamb in the midst of the throne will be their shepherd, and he will guide them to springs of living water; and God will wipe away every tear from their eyes." Emmaus |
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257 | Getting the verdict before the judgment? | Bible general Archive 1 | Emmaus | 84248 | ||
Matthew, I think your general method of interpretation of just about ever text related to the afterlife is fundamentaly flawed and at odds with 2,000 year of Christian exegesis. I also seriously doubt that these are your original ideas developed without any outside input, although it is possible I am wrong. We are in Christ here and we will be even more radically in and with Christ at our death, before the Final or General judgement. "For I am convinced that neither DEATH nor life, nor angels, nor principalities, nor present things, nor future things, nor powers, nor height, nor depth will be able to separate us from the love of God in Christ Jesusour Lord." Romans 8:38-39 Please don't tell me how God loves us while we are dead in the grave but not concious of Him because we have not been "clothed" with our new heavenly bodies. It is not in the body that we are made in the image of God. The Gospel accounts of the dead risen after the crucifxion, to which you have previously alluded, have nothing to say about new or heveanly bodies we will recieve at the Final Judgement resurrection of the dead. This thread has run its course for me. Emmuas |
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258 | Getting the verdict before the judgment? | Bible general Archive 1 | Emmaus | 84252 | ||
Matthew, "I see that you have run out of scripture to support the weak views carried out by 2,000 years of Christian exegesis(whatever that word is)." Would any amount of scripture change your position? I doubt it. It is not the scripture or its amount that is at issue, but the interpetation of scripture. Please look up the meaning of exegesis and isogesis also. It is at the heart of our disagreement. "Those seeing you will gaze even at you, saying . . . " (Is. 14:9-11). To be absent from the body is not to be unconscious, but rather it enables one to be home with the Lord, according to Paul (2 Cor. 5:8, Phil. 1:23). The body is just a tent, or clothing, or a tabernacle that does not last (2 Cor. 5:1-4; 2 Pet. 1:13), while man cannot kill the soul (Matt. 10:28). In fact, the souls live past the death of the bodies, since John "saw . . . the souls of those slaughtered . . . and they cried with a loud voice, saying . . . and they were told . . . " (Rev. 6:9-11). Because the soul does not die with the flesh, those in heaven are able to offer our prayers to God (Rev. 5:8), and live in happiness (Rev. 14:13. I know that according to you some "souls" in heaven are the integrated resurrected bodies and souls of the Old testament just. But it seems fundamentaly inconsistent that once the gates of heaven were opened all the other soul/bodies should be unconscious until the Second Coming. But I now know where you are coming from and why, since as you said, you have "let the cat out of the bag." We must for obvious reasons disagree with one another on this matter. What I found disingenuous about your earlier posts was your assertion that you came to your positions by reading of the bible just on your own. Emmaus |
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259 | Getting the verdict before the judgment? | Bible general Archive 1 | Emmaus | 84286 | ||
Matthew, Am I to understand that you, by personal study only, without any input from Adventist publications or discussions with Adventist came to these ideas all on your own and only then did you discover the Adventist church in a serendipitous moment and decided to join it since they agreed with you? A far as big words go, I hope you can apprecitate my dilema. I am trying to break myself of the habit of using little four letter words, especially in argumentative circumstances. Emmaus |
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260 | Getting the verdict before the judgment? | Bible general Archive 1 | Emmaus | 84292 | ||
Matthew, Beware should I begin to speak to you in parables. They can be a form of judgement. Jesus began using parables in Matthew only in chapter 13 immediatley after he was rejected by the Pharisees. And then of course there was the parable Nathan proposed to David after the murder of Uriah. And then there is Is 6:9-10. Besides, parables are not conducive to the use of big words. It is late. Good night. Emmaus |
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