Results 621 - 640 of 1443
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Results from: Notes Author: Emmaus Ordered by Verse |
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Results | Verse | Author | ID# | |||
621 | past prophecy or future or both? | Mic 7:5 | Emmaus | 59120 | ||
Cynic, Thank you for your kind post. You can't find the program in my post because I don't have one and do not think it is appropriate for this forum which wasn't not set up as a classroom for me to teach. Melanie asked me for a reading list to which I must give some thought, since I do not have one ready made and have never been asked for one before. I have never been described as a master of apologetics, but I do try to discuss matters of faith as if I were having a conversation with a sincere friend who may disagree and believe differently from me. I try to approach it that way because that is how I actually developed a deeper understanding of the biblical roots of my faith. I grew up pretty much immersed in a Catholic environment of Church and school all through High School. Going to a state college was quite a change of environment. I was constanly being challenged on my faith either overtly by individuals or covertly by the entire secular acadmeic environment. In those days '68- '72 it was not just Evangelical Christians, but also Hari Krishnas, B'hais, Theosophical / Occultic types and the emerging Marxist / Socialists mind set of many professors. The Evangelicals however were constant in their belief and we at least had a common ground of Christianity, although some of them might have denied Catholics were Christians. What I discovered was that we spoke a different language. They spoke Bible. I spoke Church, sacraments, and catechism, which had a biblical base but one which for me was in the background and taken for granted. We did read the bible in my family and we did discuss it, but we did not memorize it for doctrinal purposes. Doctrine was learned by catechism. I knew scripture but I could not quote chapter and verse off the top of my head and did not use it the way my Evangelical friends did. So I had to learn to speak Bible like they did in order to communicate with them, since they were not inclined to learn catechism, at least not mine. It was actually an enriching experience for me, since it made conscious to me what had previously been semi-concious, that is the biblical roots of my Catholic faith. And I owe a debt of thanks to the friends who engaged me in conversation and challenged me. It led me into a deeper and richer understanding of my own faith. I still have the paperback New Testament I had then, 30 years ago. It is all marked up and the binding is off after being box taped a few times. I did not have a TV or computer (PCs did not exist) in my room in those days, just a clock radio, so I did a lot of reading. Since then I have had a number of friends tell me that I am the only Catholic they have ever met whos discusses the Catholic faith from a biblical perspective. I think that may be less common now days but still many Catholics approach scripture through the Mass readings and sacraments which which is a different way of learing about scripture, which leads to a different way of talking about it. My duaghter while attending a Catholic high school had to take a year long Scripture course. She got the nick name, "The Bible reader's daughter." It seems she stuck out because early on in the year she could go quickly to chapter and verse when told to look up a passage and was asked by her classmates to explain this strange proficiency. She blamed it on me. When the reference shelf was pointed out to her by the teacher, she said: "My father already has all those books at home and some other ones too that you don't have here." In any case, that is little part of my story. Let me know your e-mail and I will sent you a copy of the list when I make it if you are interested. Emmaus |
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622 | HOW MUCH IS 30 SILVER COINS WORTH? | Zech 11:13 | Emmaus | 169863 | ||
Since it was the chief priest of the Temple who paid Judas the 30 pieces of silver, it is more likely they used the Temple coins. I believe that the 30 pieces reference was intended by Matthew to bring to mind the prophecy of Zechariah. Matthew is full of this kind of allusions to Old Testament passages. | ||||||
623 | What are Mortal and Venial sinis | Matthew | Emmaus | 87189 | ||
Dairyleader, "A murder is the same as a lie." I doubt a murder victim or the family of the victim would agree. Emmaus |
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624 | What are Mortal and Venial sinis | Matthew | Emmaus | 87337 | ||
Diarylaeader, "Were talking rightiouness and unrightionus ,sorry about the spelling. God sees all sin the same, I dont think you would want to argue with Him ,would you?" Not with Him, but your assertion without scriptural support yes. Are you speaking for Him? Even His law has different punishments for different sins. Some punishments call for the death penalty, others not so. Surely man is not more perceptive than God in theses matters. If there are sins "unto death" (1 John 5:16-17) as differentiated from those that are "not to death", there must be at least one mortal and one not mortal (venial) sin, according to scripture, wouldn't you agree? Emmaus |
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625 | What are Mortal and Venial sinis | Matthew | Emmaus | 87343 | ||
Diaryleader, Last note then Ill turn it over to God, All unrighteousness is sin,... I believe that explanes it all. what is not of faith is sin. Rom 14;23, heres the scriptual backing. Be good." Rom 14:23 "But he who doubts is condemned if he eats, because his eating is not from faith; and whatever is not from faith is sin." I did not denybthat all unrighteousness is sin. The point under discusiion was whether all sins were sins "unto death" (mortal)as opposed to "not unto death" (venial). You changed the question and answered the new question instead of the original question. Either way I do not see how Rom 14:23 answers the question. Emmaus |
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626 | What are Mortal and Venial sinis | Matthew | Emmaus | 87379 | ||
Itiswritten, I was raised catholic too and still am. Please read the whole thread. Am I to take it then you do not believe the scripture (1 John 5;16-17 ) which make it absolutely clear that there is a sin "unto death" and sins that are "not unto death"? Is that scripture a Catholic invention too? I know it is the scriptural basis of the Catholic doctrine of mortal "unto death" sin and venial "not unto death" sins. It never ceases to amaze me when some people complain there is no scriptural basis for certain Catholic doctrines, then absolutely refuse to acknowledge they were wrong when the scriptural basis is pointed out. It is possible to says they disagree on the interpretation of the scripture, but to deny there is a scriptural basis at all is then just obstinancy. In Protetsant circles all kinds of different opinions based on different interpretation are acknowledged and accepted with charity, unless the different interpreation is a Catholic one, even if other another Protetsant communion may also hold the same position,e.g. infant baptism, baptismal regeneration, Real Presence in the Eucharist, priesthood. Tolerable if Lutheran, Episcopal, Methodist, etc., intolerable, for some, thankfully not all, if Catholic. Emmaus |
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627 | Question about Jesus' gentile ancestors | Matthew | Emmaus | 87380 | ||
Mommapbs, I agree it is an interesting concept and observation, the whole concept of blessing and curses through the generations. A good book on this subject that is very readable is: A Father Who Keeps His Promises: God's Covenant Love in Scripture by Scott Hahn. Emmaus |
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628 | What are Mortal and Venial sinis | Matthew | Emmaus | 87402 | ||
Itiswritten, No offense taken. I had a similar experience to yours, but it was actually in a Catholic Church during a Eucharistic procession at the end of a Mass when a priest was blessing those in the pews he was passing. I felt something like an electrical charge pass into me and experienced an overwhelming sense of God's love and forgiveness. I was reduced to tears, with my nose running and without a kleenex in sight, which was something of an embarrasment for a grown man. For me it also deepened, enriched and transformed my Catholic faith in life changing ways. The priest had no idea what effect that simple blessing had had. A few years later at the reguest of a nun he became involved in a healing ministry and only then became aware of this gift that was already flowing through him in his ministry without him even being aware of it. More years later I met him again and was able to share with him what had happened at that particular Mass. He told me that if the nun had not needed a priest for her ministry team and had not drafted him, he might never have known. God does work in mysterious ways. Emmaus |
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629 | What are Mortal and Venial sinis | Matthew | Emmaus | 87433 | ||
Reilly, "In my personal experience, mortal sins weren't a risk (except maybe missing Mass, especially on Holy Days that popped up out of nowhere), so I could conclude I was doing pretty well. What a horribly dangerous thought to entertain!! I know that many family members of mine feel the same way to this day. It is only through reading the Bible and other Christian reading that I came to realize that my sins were real sins that were separating me from God, and I finally became repentent. It is at that point that I was saved. As for scriptural reference, Jesus in the Sermon on the Mount, equated lust with adultery (Mt 5:27), thus equating a venial sin with a mortal sin." You mean all that Catholic guilt I've felt over the years was about no big thing? :-) I always got the impression that one of the reasons many Catholics stopped going to Confession around age 14 was because that was about when they started committing mortal sins, especially sins related to lust and they found them difficult to confess. Most were still going to Mass then because their parents could still make them. Emmaus |
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630 | I unerstand, but that's not my question | Matthew | Emmaus | 93692 | ||
Chusarcik Please read 1 Peter 3:18 -22 in it's full context through 4:6 and then compare it to 1 Timothy 3:16. These are early baptismal creedal formulas of faith. 1 Peter Chapter 3 18 For Christ also suffered 5 for sins once, the righteous for the sake of the unrighteous, that he might lead you to God. Put to death in the flesh, he was brought to life in the spirit. 19 In it he also went to preach to the spirits in prison, 6 20 who had once been disobedient while God patiently waited in the days of Noah during the building of the ark, in which a few persons, eight in all, were saved through water. 21 This prefigured baptism, which saves you now. It is not a removal of dirt from the body but an appeal to God 7 for a clear conscience, through the resurrection of Jesus Christ, 22 who has gone into heaven and is at the right hand of God, with angels, authorities, and powers subject to him. 1 Peter Chapter 4 1 1 Therefore, since Christ suffered in the flesh, arm yourselves also with the same attitude (for whoever suffers in the flesh has broken with sin), 2 so as not to spend what remains of one's life in the flesh on human desires, but on the will of God. 3 For the time that has passed is sufficient for doing what the Gentiles like to do: living in debauchery, evil desires, drunkenness, orgies, carousing, and wanton idolatry. 4 They are surprised that you do not plunge into the same swamp of profligacy, and they vilify you; 5 but they will give an account to him who stands ready to judge the living and the dead. 6 For this is why the gospel was preached even to the dead 2 that, though condemned in the flesh in human estimation, they might live in the spirit in the estimation of God. Footnotes 5 [18] Suffered: very many ancient manuscripts and versions read "died." Put to death in the flesh: affirms that Jesus truly died as a human being. Brought to life in the spirit: that is, in the new and transformed existence freed from the limitations and weaknesses of natural human life (cf 1 Cor 15:45 ). 6 [19] The spirits in prison: it is not clear just who these spirits are. They may be the spirits of the sinners who died in the flood, or angelic powers, hostile to God, who have been overcome by Christ (cf 1 Peter 3:22; Genesis 6:4 ; Enoch 6-36, especially 1 Peter 3:21 ; 2 Enoch 7:1-5). 7 [21] Appeal to God: this could also be translated "pledge," that is, a promise on the part of Christians to live with a good conscience before God, or a pledge from God of forgiveness and therefore a good conscience for us. 1 [1-6] Willingness to suffer with Christ equips the Christian with the power to conquer sin (1). Christ is here portrayed as the judge to whom those guilty of pagan vices must render an account (1 Peter 4:5; cf John 5:22-27; Acts 10:42; 2 Tim 4:1). 2 [6] The dead: these may be the sinners of the flood generation who are possibly referred to in 1 Peter 3:19. But many scholars think that there is no connection between these two verses, and that the dead here are Christians who have died since hearing the preaching of the gospel. 1 Timothy 3:16 16 Undeniably great is the mystery of devotion, Who 7 was manifested in the flesh, vindicated in the spirit, seen by angels, proclaimed to the Gentiles, believed in throughout the world, taken up in glory. FOOTNOTES 7 [16] Who: the reference is to Christ, who is himself "the mystery of our devotion." Some predominantly Western manuscripts read "which," harmonizing the gender of the pronoun with that of the Greek word for mystery; many later (eighth/ninth century on), predominantly Byzantine manuscripts read "God," possibly for theological reasons. New American Bible Copyright © 1991, 1986, 1970 Confraternity of Christian Doctrine, Inc., Washington, DC. Emmaus |
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631 | Continuing search why 3 days in earth? | Matthew | Emmaus | 93890 | ||
graceful, On a side note: it appears that Jesus was again praying the Psalms just as he was when He said My God, my god, why have you forsaken me?" praying Pslam 22. Ps 31:5 "Into Your hand I commit my spirit; You have ransomed me, O LORD, God of truth." Emmaus |
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632 | Continuing search why 3 days in earth? | Matthew | Emmaus | 93936 | ||
Tony, Hades or Sheol was the abode of the dead before Christ reedemed us on the Cross, though the believers and unbelievers occupied different compartments so to speak. For just one example see Jesus's story of Lazarus and the rich man (Luke 16:20). It is the translation as the English word Hell that throws modern people off. Hades to the Greek or Sheol to the Hebrew of the ancient world included all the dead. Emmaus |
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633 | Was John the Baptist really Elijah? | Matthew | Emmaus | 108794 | ||
JCrichton, You say: "there's no coming as, in the essence of, in the spirit of, similar to, lineage of..." It was the angel of the Lord,in Luke 1:17 who spoke for the Lord and said that John was coming "in the spirit and power of Elijah", not me. I think that is the best passage to reconcile and apparent conflicts. Luke 1:17 "It is he who will go as a forerunner before Him in the spirit and power of Elijah, to turn the hearts of the fathers back to the children, and the disobedient to the attitude of the righteous, so as to make ready a people prepared for the Lord." Emmaus |
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634 | Was John the Baptist really Elijah? | Matthew | Emmaus | 108795 | ||
JCrichton, You say: "there's no coming as, in the essence of, in the spirit of, similar to, lineage of..." It was the angel of the Lord,in Luke 1:17 who spoke for the Lord and said that John was coming "in the spirit and power of Elijah", not me. I think that is the best passage to reconcile any apparent conflicts. Luke 1:17 "It is he who will go as a forerunner before Him in the spirit and power of Elijah, to turn the hearts of the fathers back to the children, and the disobedient to the attitude of the righteous, so as to make ready a people prepared for the Lord." Emmaus |
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635 | Was John the Baptist really Elijah? | Matthew | Emmaus | 108896 | ||
JCrichton, I explained how I reconciled the passages. You obviously do not agree. So, do you believe John the Baptist was the reincarnation of Elijah? If not, what is your interpretation? Emmaus |
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636 | Inspired by God? | Matthew | Emmaus | 109895 | ||
Schinc, You're welcome. My pleasure. Emmaus |
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637 | Bruce7 | Matthew | Emmaus | 123582 | ||
Truth31, In the original Aramaic, Cephas or Kephas has no difference in ending or meaning. Only when translated to the Greek do the endings change. Paul refers to Cephas or Kephas, which makes it dificcult to hold to the petros / petra argument. In the Greek a man's name has to have a masculine ending even if the root word ending like petra is feminine. Paul refers to Peter as Cephas in eight different verses in his letters. Emmaus |
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638 | Bruce7 | Matthew | Emmaus | 123583 | ||
Truth31, You may also find these archived post of interest in relation to matt 16:18. You can access them by entering each number into the Quick Search box on the right of the screen. 27130 27131 27496 Emmaus |
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639 | Bruce7 | Matthew | Emmaus | 123604 | ||
Truth31, Rev 21:14 And the wall of the city had twelve foundation stones, and on them were the twelve names of the twelve apostles of the Lamb. Emmaus |
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640 | did adam and Eve ever get forgiveness? | Matthew | Emmaus | 126069 | ||
Natalyi, Scripture is silent on the ultimate fate of Adam and Eve. However, below is an excerpt from a sermon on Holy Saturday by one of the Early Church Fathers that expreses the feelings of the early Church in response to your question. It is a beautifully poetic passage. "Today a great silence reigns on earth, a great silence and a great stillness. A great silence because the King is asleep. The earth trembled and is still because God has fallen asleep in the flesh and he has raised up all who have slept ever since the world began. . . He has gone to search for Adam, our first father, as for a lost sheep. Greatly desiring to visit those who live in darkness and in the shadow of death, he has gone to free from sorrow Adam in his bonds and Eve, captive with him - He who is both their God and the son of Eve. . . "I am your God, who for your sake have become your son. . . I order you, O sleeper, to awake. I did not create you to be a prisoner in hell. Rise from the dead, for I am the life of the dead." Emmaus |
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