Results 321 - 340 of 1443
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Results | Verse | Author | ID# | |||
321 | what is the purpose of the resurrection? | NT general Archive 1 | Emmaus | 71508 | ||
rferg, Sorry. My answer to your question was that the verses originally cited a may not be expicit about the life of the spirit, but they do imply or are implicit about the life of the spitit after death. The questions I asked are directly relevant to the question you asked. Your questionn about body, soul and spirit is a good, relevant and reasonable question. Here is what I belive about that. "II. "BODY AND SOUL BUT TRULY ONE" 362 The human person, created in the image of God, is a being at once corporeal and spiritual. The biblical account expresses this reality in symbolic language when it affirms that "then the LORD God formed man of dust from the ground, and breathed into his nostrils the breath of life; and man became a living being."[229] Man, whole and entire, is therefore willed by God. 363 In Sacred Scripture the term "soul" often refers to human life or the entire human person.[230] But "soul" also refers to the innermost aspect of man, that which is of greatest value in him,[231] that by which he is most especially in God's image: "soul" signifies the spiritual principle in man. 364 The human body shares in the dignity of "the image of God": it is a human body precisely because it is animated by a spiritual soul, and it is the whole human person that is intended to become, in the body of Christ, a temple of the Spirit:[232] Man, though made of body and soul, is a unity. Through his very bodily condition he sums up in himself the elements of the material world. Through him they are thus brought to their highest perfection and can raise their voice in praise freely given to the Creator. For this reason man may not despise his bodily life. Rather he is obliged to regard his body as good and to hold it in honour since God has created it and will raise it up on the last day.[233] 365 The unity of soul and body is so profound that one has to consider the soul to be the "form" of the body:[234] i.e., it is because of its spiritual soul that the body made of matter becomes a living, human body; spirit and matter, in man, are not two natures united, but rather their union forms a single nature. 366 The Church teaches that every spiritual soul is created immediately by God - it is not "produced" by the parents - and also that it is immortal: it does not perish when it separates from the body at death, and it will be reunited with the body at the final Resurrection.[235] 367 Sometimes the soul is distinguished from the spirit: St. Paul for instance prays that God may sanctify his people "wholly", with "spirit and soul and body" kept sound and blameless at the Lord's coming.[236] The Church teaches that this distinction does not introduce a duality into the soul.[237] "Spirit" signifies that from creation man is ordered to a supernatural end and that his soul can gratuitously be raised beyond all it deserves to communion with God.[238] 368 The spiritual tradition of the Church also emphasizes the heart, in the biblical sense of the depths of one's being, where the person decides for or against God.[239]." 229 Gen 2:7. 230 Cf. Mt 16:25-26; Jn 15:13; Acts 2:41. 231 Cf. Mt 10:28; 26:38; Jn 12:27; 2 Macc 6 30. 232 Cf. I Cor 6:19-20; 15:44-45. 233 GS 14 # 1; cf. Dan 3:57-80. 234 Cf. Council of Vienne (1312): DS 902. 235 Cf. Pius XII, Humani generis: DS 3896; Paul VI, CPC # 8; Lateran Council V (1513): DS 1440. 236 1 Th 5:23. 237 Cf. Council of Constantinople IV (870): DS 657. 238 Cf. Vatican Council I, Dei Filius: DS 3005; GS 22 # 5; Humani generis:DS 3891. 239 Cf. Jer 31:33; Dt 6:5; 29:3; Is 29:13; Ezek 36:26; Mt 6:21; Lk 8:15; Rom 5:5. The Catechism of the Catholic Church Emmaus |
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322 | what is the purpose of the resurrection? | NT general Archive 1 | Emmaus | 71511 | ||
rferg, For some more in depth reading in the body/soul question here are a few links. It is not light reading. But it addresses many question in depth. http://www.newadvent.org/summa/107500.htm http://www.newadvent.org/summa/107600.htm http://www.newadvent.org/summa/107600.htm http://www.newadvent.org/summa/108900.htm Emmaus |
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323 | what is the purpose of the resurrection? | NT general Archive 1 | Emmaus | 71515 | ||
rferg, You asked what is the purpose of the resurrection. It is the redemption of all creation and matter, including our bodies. That is why Christ came in the flesh. Christ came to redeem not just our spirits but all creation. St. Paul says all creation groans in anticipation of its redemption as we await also the redemption of our bodies. Romans 8:22-23. Emmaus |
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324 | WHAT IS THE CENTRAL THEME OF LUKE? | NT general Archive 1 | Emmaus | 74160 | ||
Godlyman, First, Luke himself was a Gentile according to tradition and the opinion of most scholars, but you asked for scripture. Unlike Matthew's geneolgy which goes back only to Abraham, Luke's geneology of Jesus goes all the way back to Adam (Luke 3:23-38)to empahasize the universality of His salvation. Simeon in the Temple (Luke 2:22) prophetically calls Jesus a light to the nations (Gentiles) and the glory of Israel. All flesh shall see the salvation of God(Luke 3:6)The Good Samaritan (Gentile Samaritan) (Luke 10:29-37); the ten lepers, of whom only a Gentile Samaritan gave thanks (Luke 17:11-19), the Centurion's servant ( Luke 7:1-10) the Gospel to be preached to the whole earth(Luke 24:46-47). Women are more numerous and given more attention by Luke than the other Gospels (Luke 7:11-17; 8:1-3, 40-56; 10:38-42; 13:10-22; 15:8-10;18:1-8; 21:1-4; 23:55-24:11). Then Luke continues with Acts and the spread of the Gospel to the Gentiles. Of course this is all centered on Jesus, as are all the Gospels. But I presumed your were asking what was the main theme and emphasis that differentiated Luke from the other Gospels, not necessarily what they had in common. Emmaus |
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325 | Is water baptism must for Holy communion | NT general Archive 1 | Emmaus | 75178 | ||
PJC, Do you believe that Holy Communion is a Covenant meal like the Passover? Emmaus |
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326 | Is water baptism must for Holy communion | NT general Archive 1 | Emmaus | 75250 | ||
PJC, Is that a yes or a no answer? Emmaus |
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327 | Is water baptism must for Holy communion | NT general Archive 1 | Emmaus | 76264 | ||
PJC, Sorry I did not make my question clear. It was: Do you believe that Holy Communion is a Covenant meal like the Passover? However, I also appreciate your answer as it applies to the original question by Bunty about whether one needed to be baptised before receiving Holy Communion. The two questions are directly related. Emmaus |
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328 | What exactly must a person to be saved? | NT general Archive 1 | Emmaus | 79580 | ||
Tathanas, You may find the information at this lonk interesting. http://www.ewtn.com/library/COUNCILS/TRENT6.HTM Emmaus |
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329 | Do Jesus and Paul agree on salv by faith | NT general Archive 1 | Emmaus | 81186 | ||
Joe, It is not intended as a comprehensive doctoral dissertation, just a brief tract. "What God-honoring works are not found in the law of God?" I am not sure what you are driving at in your question. You seem to be drawing a conclusion I was not making. Emmaus |
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330 | Do Jesus and Paul agree on salv by faith | NT general Archive 1 | Emmaus | 81190 | ||
Joe, "You also quoted:" ""A closer look at "works of the law" and works in general seems appropriate."" "What God-honoring works are not found in the law of God?" Actually I was quoting myself, since I wrote the tract. But I now think I understand the question you are raising. What kind of "work of the law' are there that are not in "the law" of God? It is a technical distinction made by Jews of the period. When Paul uses the technical term "works of the law," (ergonamu) he is referring to the ceremonial law or customs, but especially to circumcion. The simple phrase "works" in reference to the law also includes the moral law. The point is that neither the observation of the ceremonial law or the observation of the moral law prior to or absent the grace of faith can save. We cannot put God in a position of being obligated to save us by any work, whether ceremonial (i.e. circumcision) or moral. Emmaus |
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331 | Do Jesus and Paul agree on salv by faith | NT general Archive 1 | Emmaus | 81194 | ||
Joe, A correction to my last previous post. It is a technical distinction made by Jews of the period. When Jews of the first century used the technical term "works of the law," (ergonamu) they were referring to the ceremonial law or customs, but especially to circumcion. The simple phrase "the law" includes the moral law as well as the ceremonial law. Paul sometimes uses the phrases interchangeably. The point Paul is making is that neither the observation of the ceremonial law nor the observation of the moral law prior to or absent the grace of faith can save. We cannot put God in a position of being obligated to save us by any work, whether ceremonial (i.e. circumcision) or moral. Works of grace in Christ are another kind of work altogether. Emmaus |
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332 | Do Jesus and Paul agree on salv by faith | NT general Archive 1 | Emmaus | 81199 | ||
Tim, I think you have to look at the question that started this thread to get the context. He was asking what about the "works" that Jesus was talking about, which he quoted. The point is that they are not the same works of the law as what Paul was speaking. Look then at what I had to say about the decendents of Hagar and Sarah. Everyone works, but some are saved by grace and then and only then, after justification by grace, do they have merit bexcause they are works in Christ and so Christ can speak of rewards for those works. I personally don't see how you can explain it any other way without ignoring or completely twisting what Jesus has to say. I like to start with Jesus and conform what Paul and James have to say with what Jesus said, not the other way around. Emmaus |
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333 | Do Jesus and Paul agree on salv by faith | NT general Archive 1 | Emmaus | 81212 | ||
Joe, ""Works of grace in Christ are another kind of work altogether."" "I see. Is this tied into why you think (as far as I can tell) that circumcision and Levitical sacrifice were not means of grace?" Actually works of grace in Christ come only after justification are not not always or necesarily sacraments, which we were discussing before but not here. In response to your question, what kind of grace are you asking about and what does Hebrews say about those sacrifices? Emmaus |
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334 | Do Jesus and Paul agree on salv by faith | NT general Archive 1 | Emmaus | 81215 | ||
Reilly, Welcome to the forum. Your question was not inflamatory, but very reasonable. I was raised Catholic too and still am. The Catholic Church teaches justification by grace, but also that after one is justified by grace, one's good works in Christ have merit because they are done in Christ not because of the one doing the works. What some here call sanctification is sometimes also called an increase in justification or being conformed to Christ by Catholics. I did say some of what I had to say was the minority opinion here and that you would get others. Again, Welcome! Emmaus |
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335 | Do Jesus and Paul agree on salv by faith | NT general Archive 1 | Emmaus | 81219 | ||
Joe, "Do Catholics hold that grace (any kind) was conferred in the OT sacrifices for the believer? If so, what is the nature of that grace. Thanks!" Yours is a good question. I can't give an authoritative answer except to say in agreement with you that they (the Old Testament sacrifices) did not justify. Beyond that I would not venture with any certainty. The blood on the door posts and lintels at Passover certainly effected a temporal salvation at the very least and the other sacrifices may have confered some kind of grace, but not justifying grace. And of course you know that I believe Baptism ( "by water and the Holy Spirit")not plain ole "water baptism" that so many here like to disect from the Holy Spirit, does confer justifying and sanctifying grace because it is Christ who baptizes in the sacrament and it is into His death and resurrection that we are baptised. But that difference between us is a given as we all know. Emmaus |
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336 | Do Jesus and Paul agree on salv by faith | NT general Archive 1 | Emmaus | 81223 | ||
Thank you Stephanie, I certainly find that a healthy mutual respect is helpful if one hopes to generate more light than heat in these discussions. Good night. Emmaus |
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337 | Do Jesus and Paul agree on salv by faith | NT general Archive 1 | Emmaus | 81390 | ||
Joe, I think you will find this article of interest. http://www.salvationhistory.com/articles/scholarly/sammons.cfm Emmaus |
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338 | Do Jesus and Paul agree on salv by faith | NT general Archive 1 | Emmaus | 81394 | ||
Joe, Here is another article of interest along withthe site that posted it which you may also find interesting. http://www.salvationhistory.com/articles/scholarly/brinsmead/xst1.cfm http://www.salvationhistory.com Emmaus |
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339 | salvation and Cath Church | NT general Archive 1 | Emmaus | 81454 | ||
Stephanie, You may enjoy this site. http://www.salvationhistory.com/home.cfm Emmaus |
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340 | Do Jesus and Paul agree on salv by faith | NT general Archive 1 | Emmaus | 90340 | ||
Nivlac5, "The problem with many denominations ie, Catholic, is that they insist unless you belong to that church and are doing its "works" then you are not demonstrating true works that are a result of true saving faith." Please provide documentation from Catholic Church documents that what you have asserted from is actual Catholic teaching? And to what specifically Catholic "works" are you referring? And are you using salvation as a synonym of justification? I think you are reading something into James that is not there. Paul and James are both speaking about faith as examplified by Abraham. The question is how one defines "saving faith". Is is mere intellectual assent or a "decision for Christ" or is it a "faith working in love" (Gal 5:6)? Things that have life move in some manner. That is why things that appear to be dead are often poked to see if they move. If they mover we know there is life. Otherwise we they are seen as dead. Living saving faith moves in loving works. That is what James is saying. Abraham's faith was certainly not static nor a mere intellectual asent nor a mere "decision" for God. Below is official Catholic teacjing on the subject. "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,[44] 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[45] 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.[46]" 30. Tit. 3:7. 31. See 1 Cor. 6:11. 32. Eph. 1:13f. 33. Rom. 5:10. 34. Eph. 2:4. 35. C.76, D.IV de cons. 36. Eph. 4:23. 37. See I Cor. 12:11. 38. Rom 5:5. 39. Cf. infra, chap. 10. 40. James 2:17, 20. 41. Gal 5:6, 6:15. 42. Matt. 19:17. 43. Luke 15:22; c.31, D.II de poenit. 44. Rom. 3:24; 5:1. 45. Heb. 11:6. 46. Rom. 11:6. The Council of Trent on Justification Emmaus |
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