Results 521 - 540 of 1443
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Results from: Notes Author: Emmaus Ordered by Verse |
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Results | Verse | Author | ID# | |||
521 | Who killed Adonijah IKings 2 | 1 Kin 2:25 | Emmaus | 80978 | ||
Taleb, "Because Adonijah asked for wanted Bathsheba, Solomon's momma, for a wife, it posed a threat to Soloman's throne." Actually, Adonijah asked Bathsehba to go to Solomon and ask Solomon to give him David's concubine Ashibag, the Shunimite, as a wife. By getting one of David's wives or concubines as his own wife, Adonijah would be able to lay claim to the throne, since a new king inherited his father's harem. Solomon realized what Adonijah was trying to do and so had him killed. 1 Kings 2:19-25, especially verse 22. See also what Absalom did in 2 Samuel 16:15-22. Emmaus |
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522 | Aaron's rod and manna? | 1 Kin 8:9 | Emmaus | 77467 | ||
prayon, You are correct in your point. I did say in my post "one might guess." Emmaus |
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523 | Elijah went to heaven alive | 2 Kin 2:11 | Emmaus | 36706 | ||
angel1 True, but it obviously is not a un scriptural concept based on these other events. Not everything that happens is recorded in scripture. Emmaus |
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524 | Elijah went to heaven alive | 2 Kin 2:11 | Emmaus | 36759 | ||
Angel, I am aware of the Church of the Dormition, claimed by one tradition as the place of Mary's death and assumption in Jerusalem. Another tradition hold that her life ended and the assumption took place in Ephesus. Both agree on the Assumption. The Church takes no position on the location. It merely asserts that "at the end of her earthly life, was assumed body and soul into the glory of heaven." Another interesting fact is the absence of any claim for the posession of her relics. This is indeed very interesting since there are many ancient claims to the relics of the apostles and other early saints and martyrs. And we know that would be quite an honored relic. But the point of the doctrine is this. It affirms the promise of the resurrection of the body found in the scriptures which applies to all of us. No different from the promise of the rapture or what you find with Enoch and Elijah and the Jewish tradition of the asumption of Moses alluded to in Jude but not found in the Hebrew scriptures. And there is also the matter of Rev. 12:1-8, which for Catholics is a sign or hint of the assumption among other things. But the main point is that all the saved will experience the same being caught up and renewed in the body. So it is not such a leap of faith if you believe in the rapture and the resurrection of all believers. It is an affirmation of the scriptural promise. A promise fulfilled even earlier for some immediatley after the death of Jesus in Matt 27:52-53. So we are concerned with what is written and all it implies for all of us. Peace, Emmaus |
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525 | Elijah went to heaven alive | 2 Kin 2:11 | Emmaus | 36769 | ||
Angel, The resurrection and assumption into the presence of God is a translation. It is all of one piece. After Jesus rose he also ascended to the right hand of the Father. Kind of difficult to enter heaven without the glorified body don't you think? Emmaus |
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526 | Elijah went to heaven alive | 2 Kin 2:11 | Emmaus | 36773 | ||
Angel, I turn into a gentleman at midnight. You have the last word. Good night! Emmaus |
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527 | Biblical contradiction? | 2 Chr 35:21 | Emmaus | 37283 | ||
Seedsower, I guess I have nothing more to offer on this passage. But wouldn't your same theory apply to the Jonah and Nineveh story where God said he was going to destroy Nineveh, but then releneted when the Ninevites did penance much to Jonah's dismay. Did that make Jonah a false prophet? Emmaus |
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528 | Intermarriage | Ezra 9:2 | Emmaus | 115385 | ||
ischus, I am not sure I agree with your conclusions about Ezra. I think what was being dealt with there is more what we would call nationality than race as we understand it today. And in those days, nation and religion usually went together, even as it still does in some places today. Below is a brief quote from the NAB's introduction to Ezra. "Ezra is sometimes accused of having been a mere legalist who gave excessive attention to the letter of the law. His work, however, should be seen and judged within a specific historical context. He gave to his people a cohesion and spiritual unity which prevented the disintegration of the small Jewish community. Had it not been for the intransigence of Ezra and of those who adopted his ideal, it is doubtful that Judaism would have so effectively resisted Hellenism, then or in later centuries. Ezra set the tone of the postexilic community, and it was characterized by fidelity to the Torah, Judaism's authentic way of life. It is in this light that we can judge most fairly the work of Ezra during the Restoration." Now, for a more nuanced commentary on a somewhat related issue; the bad blood between the Samaritans and Jews, the genesis of which is discussed in Ezra 4, see two previous posts that addresse this in the context of a commentary on John 4:1-42 where Jesus meets with the Samaritan woman at the well. See posts #: 79414 and 79415. Type each number into the Quick Search box to the upper right of the screen to access them. Emmaus |
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529 | Intermarriage | Ezra 9:2 | Emmaus | 115393 | ||
ischus, I don't think you make much of a case. The whole history of the OT is strewn with cases of the Israelties falling away from faith because of falling in with pagan women and being influenced by their religions. Solomon, that paragon of wisdom being a prime example. The blame should squarely be laid at the feet of the offending Israelites and not the women they married as Ezra makes clear when they confess their sin, not the sin of the women they married. And the passage where you says Ezra adds to the number of foreign nations listed in Deuternomy, is enclosed in brackets in my bible, indicating that it is likely a scribal gloss and not part of the original text. I did not pass over you posts lightly. I just find them unconvincing. The Talmud considers Ezra a second Moses. And one must also take into account the prophets of that time mentioned in Exra 5:1. Why did not God use them to straighten out Ezra if he was in the wrong? Perhaps the answer is in Ezra 7:6? I see no indication that the foreign wives were converts to the faith and the context of Ezra-Nehemiah would indicate they were not. I am sorry you saw no relevance to the Samaritan issue. Emmaus |
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530 | Intermarriage | Ezra 9:2 | Emmaus | 115535 | ||
ischus, The worship of Baal of Peor in Numbers 25, Rehoboam 1 Kings 14:21-24 and Ahab and Jezebel in 1 Kings 16:29; 18:1-46 come particulary to mind. But the books of Kings, especially 2 Kings is a litany of apostasy with constant reference to temple prostitues and child sacrifice. For such that practice these, intermarriage would be the least of their concerns and likely a significant cause of the practices. Emmaus |
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531 | Intermarriage | Ezra 9:2 | Emmaus | 115542 | ||
ischus, I will say that even in the New Covenant beliervers are warned against being "unequally yoked" to unbelivers and the mixed marriages there are only tolerated because they were contracted before the beliver came to faith. I have no idea of your age or background but the real practical problems of mixed faith marriages are not insignificant nor easily overcome, even in a loving relationship, once the haze of infatuation has lifted and children start arriving. Ask around to those who have been there and are there. I guess if God could command Hosea to marry a whore to make a point, Ezra upon whom "God had his hand" might command divorce to make a point. Moses gave laws on divorce because of the hardness of men's hearts despite God hating divorce. However, you are entitled to your opinion on Ezra. I am trying to find another particular passage that you might find sinmilarly fascinating. Emmaus |
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532 | Intermarriage | Ezra 9:2 | Emmaus | 115555 | ||
ischus, All these topics are amenable to me. If you are doing Psalms and Jesus on the cross you may as well include Psalm 31 with 22. Pentatuech, Law and grace are ok by me too. Baptism has been overworked here. That is a subject i would only do by e-mail. Of course for my take on baptism you can also search the archives of my posts. But at the moment I musr retire for some past due sleep. Good night! Emmaus |
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533 | God gives statutes that are not good? | Ezra 9:2 | Emmaus | 115697 | ||
Hi Kalos, I was just leading ischus to this article. You may find it interesting since you responded and he did not. http://www.salvationhistory.com/library/scripture/historical/oldtestament/ezekiel20.cfm Emmaus |
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534 | LESSONS FROM ESTHER AND MODECAIAH | Esth 4:14 | Emmaus | 110733 | ||
abbey, the book of Esther is pretty short. I recommend readin it. Even shorter is the introduction at the link below which covers the essential points from which question might be drwn or answered. http://www.nccbuscc.org/nab/bible/esther/intro.htm Emmaus |
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535 | LESSONS FROM ESTHER AND MODECAIAH | Esth 4:14 | Emmaus | 110738 | ||
Ooops! Thanks, Mommapbs. | ||||||
536 | God is not the author of evil. | Job | Emmaus | 99062 | ||
Colin, Excellent post. I even liked the Keats quote, though I am not a big fan of the Romantics. Emmaus |
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537 | God is not the author of evil. | Job | Emmaus | 99102 | ||
Colin, I own the book by Lewis. I bought it and read it shortly after 9-11. Lewis also emphasisized the victim status that Muslims identify with and the fact that they project all their anger outward at others instead of at their own corrupt rulers as a big part of the problem(p 22-23). He also mentions the lack of distinction between God and Ceasar or Church and State in the Muslim world(p 100-103) and the lumping of slaves, women and unbelievers together in their thought patterns(p 67, 94). Emmaus |
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538 | God is not the author of evil. | Job | Emmaus | 99136 | ||
Hank, I am often glad that do have to try and figure out all the mysteries of God myself or even think that such a thing is possible. I am thankful for having authoritative teaching in such matters, even when that teacher admits that all mysteries cannot be fully explained or understod in all the details as if we were ourselves God. 600. "To God, all moments of time are present in their immediacy. When therefore he establishes his eternal plan of 'predestination', he includes in it each person's free response to his grace: 'In this city, in fact, both Herod and Pontius Pilate, with the Gentiles and the peoples of Israel, gathered together against your holy servant Jesus, whom you anointed, to do whatever your hand and your plan had predestined to take place.'[Acts 4:27-28 ; cf. Ps 2:1-2 .] For the sake of accomplishing his plan of salvation, God permitted the acts that flowed from their blindness.[Cf. Mt 26:54 ; Jn 18:36 ; Jn 19:11 ; Acts 3:17-18 .] 'He died for our sins in accordance with the Scriptures'" To view the context, please visit http://www.christusrex.org/www1/CDHN/creed6.html#REDEMPTIVE 1037. "God predestines no one to go to hell;[Cf. Council of Orange II (529): DS 397; Council of Trent (1547):1567.] for this, a willful turning away from God (a mortal sin) is necessary, and persistence in it until the end. In the Eucharistic liturgy and in the daily prayers of her faithful, the Church implores the mercy of God, who does not want 'any to perish, but all to come to repentance':[2 Pet 3:9 .] Father, accept this offering from your whole family. Grant us your peace in this life, save us from final damnation, and count us among those you have chosen.[Roman Missal, EP I (Roman Canon) 88.]" To view the context, please visit http://www.christusrex.org/www1/CDHN/art12.html#HELL 412. "But why did God not prevent the first man from sinning? St. Leo the Great responds, 'Christ's inexpressible grace gave us blessings better than those the demon's envy had taken away.'[St. Leo the Great, Sermo 73, 4: PL 54, 396.] And St. Thomas Aquinas wrote, 'There is nothing to prevent human nature's being raised up to something greater, even after sin; God permits evil in order to draw forth some greater good. Thus St. Paul says, 'Where sin increased, grace abounded all the more'; and the Exsultet sings, 'O happy fault,. . . which gained for us so great a Redeemer!''[St. Thomas Aquinas, STh III, I, 3, ad 3; cf. Rom 5:20 .]" Emmaus |
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539 | God is not the author of evil. | Job | Emmaus | 99140 | ||
Hank, Ooops! I left a few key wordsou the first time I am often glad that I do not have to try and figure out all the mysteries of God myself or even think that such a thing is possible. I am thankful for having authoritative teaching in such matters, even when that teacher admits that all mysteries cannot be fully explained or understod in all the details as if we were ourselves God. 600. "To God, all moments of time are present in their immediacy. When therefore he establishes his eternal plan of 'predestination', he includes in it each person's free response to his grace: 'In this city, in fact, both Herod and Pontius Pilate, with the Gentiles and the peoples of Israel, gathered together against your holy servant Jesus, whom you anointed, to do whatever your hand and your plan had predestined to take place.'[Acts 4:27-28 ; cf. Ps 2:1-2 .] For the sake of accomplishing his plan of salvation, God permitted the acts that flowed from their blindness.[Cf. Mt 26:54 ; Jn 18:36 ; Jn 19:11 ; Acts 3:17-18 .] 'He died for our sins in accordance with the Scriptures'" To view the context, please visit http://www.christusrex.org/www1/CDHN/creed6.html#REDEMPTIVE 1037. "God predestines no one to go to hell;[Cf. Council of Orange II (529): DS 397; Council of Trent (1547):1567.] for this, a willful turning away from God (a mortal sin) is necessary, and persistence in it until the end. In the Eucharistic liturgy and in the daily prayers of her faithful, the Church implores the mercy of God, who does not want 'any to perish, but all to come to repentance':[2 Pet 3:9 .] Father, accept this offering from your whole family. Grant us your peace in this life, save us from final damnation, and count us among those you have chosen.[Roman Missal, EP I (Roman Canon) 88.]" To view the context, please visit http://www.christusrex.org/www1/CDHN/art12.html#HELL 412. "But why did God not prevent the first man from sinning? St. Leo the Great responds, 'Christ's inexpressible grace gave us blessings better than those the demon's envy had taken away.'[St. Leo the Great, Sermo 73, 4: PL 54, 396.] And St. Thomas Aquinas wrote, 'There is nothing to prevent human nature's being raised up to something greater, even after sin; God permits evil in order to draw forth some greater good. Thus St. Paul says, 'Where sin increased, grace abounded all the more'; and the Exsultet sings, 'O happy fault,. . . which gained for us so great a Redeemer!''[St. Thomas Aquinas, STh III, I, 3, ad 3; cf. Rom 5:20 .]" Emmaus |
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540 | God is not the author of evil. | Job | Emmaus | 99190 | ||
Hank, I think this whole issue of free will and predestination is tied into the understaning of the various kinds of grace and justification. Though fallen man cannot without the grace of God achieve his own justification, God does constantly reach out to us with a prevenient and predisposing grace that calls us closer to Him and grants us the ability to freely chose his gift(grace) of justification or reject it. Here is a doctrinal exposition of that understanding. "CHAPTER V THE NECESSITY OF PREPARATION FOR JUSTIFICATION IN ADULTS, AND WHENCE IT PROCEEDS It is furthermore declared that in adults the beginning of that justification must proceed from the predisposing grace of God through Jesus Christ, that is, from His vocation, whereby, without any merits on their part, they are called; that they who by sin had been cut off from God, may be disposed through His quickening and helping grace to convert themselves to their own justification by freely assenting to and cooperating with that grace; so that, while God touches the heart of man through the illumination of the Holy Ghost, man himself neither does absolutely nothing while receiving that inspiration, since he can also reject it, nor yet is he able by his own free will and without the grace of God to move himself to justice in His sight. Hence, when it is said in the sacred writings: Turn ye to me, and I will turn to you,[Zach. 1:3] we are reminded of our liberty; and when we reply: Convert us, O Lord, to thee, and we shall be converted,[Lam. 5:21] we confess that we need the grace of God. CHAPTER VI THE MANNER OF PREPARATION Now, they [the adults] are disposed to that justice when, aroused and aided by divine grace, receiving faith by hearing,[Rom. 10:17] they are moved freely toward God, believing to be true what has been divinely revealed and promised, especially that the sinner is justified by God by his grace, through the redemption that is in Christ Jesus;[Rom. 3:24] and when, understanding themselves to be sinners, they, by turning themselves from the fear of divine justice, by which they are salutarily aroused, to consider the mercy of God, are raised to hope, trusting that God will be propitious to them for Christ's sake; and they begin to love Him as the fountain of all justice, and on that account are moved against sin by a certain hatred and detestation, that is, by that repentance that must be performed before baptism;[Acts 2:3] finally, when they resolve to receive baptism, to begin a new life and to keep the commandments of God. Of this disposition it is written: He that cometh to God, must believe that he is, and is a rewarder to them that seek him;[Heb. 11:6] and, Be of good faith, son, thy sins are forgiven thee;[Matt. 9:2; Mark 2:5] and, The fear of the Lord driveth out sin;[Ecclus. 1:27] and, repenance, and be baptized every one of you in the name of Jesus Christ, for the remission of your sins, and you shall receive the gift of the Holy Ghost;[Acts 2:38] and, Going, therefore, teach ye all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you;[Matt. 28:19f] finally, Prepare your hearts unto the Lord.[See 1 Kings 7:3] CHAPTER VII IN WHAT THE JUSTIFICATION OF THE SINNER CONSISTS, AND WHAT ARE ITS CAUSES This disposition or preparation is followed by justification itself, which is not only a remission of sins but also the sanctification and renewal of the inward man through the voluntary reception of the grace and gifts whereby an unjust man becomes just and from being an enemy becomes a friend, that he may be an heir according to hope of life everlasting.[Tit. 3:7]... excerpted from The Council of Trent on Justification Emmaus |
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