Results 861 - 880 of 1443
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Results from: Notes Author: Emmaus Ordered by Verse |
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Results | Verse | Author | ID# | |||
861 | Name of the Angel that visit Mary | Luke 1:28 | Emmaus | 139192 | ||
Wilbo, My pleasure. It just so happens that my parish Church is named St Gabriel's and the Gospel reading for yesterday's Mass was Luke 1:26-38. Emmaus |
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862 | Relationship between Elizabeth and Mary | Luke 1:36 | Emmaus | 67915 | ||
Thanks Makarios. I think the Holy Spirit and Luke did an excellent job. I merely sift through the Scriptures with the help and instruction of those who have gone before me. Emmaus |
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863 | Manna from heaven | Luke 2:4 | Emmaus | 70724 | ||
This night in the House of Bread, Manna from heaven descended, the Bread of Life for us. | ||||||
864 | XMAS RELIGION OR MAN MADE | Luke 2:13 | Emmaus | 61664 | ||
Ooooooookay! I guess that question is settled. | ||||||
865 | Mary is Sinless? | Luke 2:24 | Emmaus | 63878 | ||
teragram, "Catholic doctrine of the Immaculate Conception is often misunderstood by non Catholics. It does not refer to the conception of Christ in the womb of Mary but rather the conception of Mary's mother with Mary... thus saying that she was immaculately conceived ... therefore spared from the original sin. There is absolutely no scripture to support this erroneous doctrine but it is taken from the Babylonian Mysteries Religion as well as many other of the Catholic doctrines." The first part of your statment is accurate. The second part is nonsense. Emmaus |
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866 | asking about jesus growing up | Luke 2:52 | Emmaus | 38408 | ||
Magnum, You wrote: "But the stance of the Catholic church is that these are spiritual brothers and sisters, and that Mary remained a virgin," The second part of your statement is accurate. The first part is not. The Catholic stance is not that they are spiritual brothers but that they are kinsmen or cousins since there is no specific word in Hebrew for an immediate blood brother to differentiate form a cousin. The Greek word in the NT is the same word used in the Septuagint Greek translation of the OT in many places to discribe both immediate brothers and other kinsmen. Emmaus |
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867 | Christ- wisdom increasing or reputation? | Luke 2:52 | Emmaus | 47229 | ||
bob r, This of course is an important question that has been reflected upon by the Church for two millenium. you might find this synopsis of teaching of interest or help. "IV. HOW IS THE SON OF GOD MAN? 470 Because "human nature was assumed, not absorbed", in the mysterious union of the Incarnation, the Church was led over the course of centuries to confess the full reality of Christ's human soul, with its operations of intellect and will, and of his human body. In parallel fashion, she had to recall on each occasion that Christ's human nature belongs, as his own, to the divine person of the Son of God, who assumed it. Everything that Christ is and does in this nature derives from "one of the Trinity". The Son of God therefore communicates to his humanity his own personal mode of existence in the Trinity. In his soul as in his body, Christ thus expresses humanly the divine ways of the Trinity:[John 14:9-10] The Son of God. . . worked with human hands; he thought with a human mind. He acted with a human will, and with a human heart he loved. Born of the Virgin Mary, he has truly been made one of us, like to us in all things except sin. Christ's soul and his human knowledge 471 Apollinarius of Laodicaea asserted that in Christ the divine Word had replaced the soul or spirit. Against this error the Church confessed that the eternal Son also assumed a rational, human soul. 472 This human soul that the Son of God assumed is endowed with a true human knowledge. As such, this knowledge could not in itself be unlimited: it was exercised in the historical conditions of his existence in space and time. This is why the Son of God could, when he became man, "increase in wisdom and in stature, and in favour with God and man",[Luke 2:52] and would even have to inquire for himself about what one in the human condition can learn only from experience.[Mark 6:38; 8:27; John 11:34] This corresponded to the reality of his voluntary emptying of himself, taking "the form of a slave".[Phil 2:7] 473 But at the same time, this truly human knowledge of God's Son expressed the divine life of his person. "The human nature of God's Son, not by itself but by its union with the Word, knew and showed forth in itself everything that pertains to God." Such is first of all the case with the intimate and immediate knowledge that the Son of God made man has of his Father.[Mark 14:36; Matt 11:27; John 1:18; 8:55] The Son in his human knowledge also showed the divine penetration he had into the secret thoughts of human hearts.[Mark 2:8; John 2:25; 6:61] 474 By its union to the divine wisdom in the person of the Word incarnate, Christ enjoyed in his human knowledge the fullness of understanding of the eternal plans he had come to reveal. What he admitted to not knowing in this area, he elsewhere declared himself not sent to reveal.(Mark 13:32, Acts 1:7) Christ's human will 475 Similarly, at the sixth ecumenical council, Constantinople III in 681, the Church confessed that Christ possesses two wills and two natural operations, divine and human. They are not opposed to each other, but co-operate in such a way that the Word made flesh willed humanly in obedience to his Father all that he had decided divinely with the Father and the Holy Spirit for our salvation. Christ's human will "does not resist or oppose but rather submits to his divine and almighty will." The Catechism Emmaus |
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868 | John in the desert at the Jordan | Luke 3:4 | Emmaus | 114383 | ||
Why is John the Baptist preaching in the desert and why is Isaiah 40 so important in connection with John's mission? John is in the desert because that is where Israel still finds herself, in the desert of exile. The Babylonian exile is over only in the sense that many Jews have returned to live in the Promised Land. But they are still a subjugated people, ruled by foreign occupiers, the Romans, which Luke is at pains to point out with his intoduction to chapter 3. They are still in the desert and exile of sin and it's consequences which are addressed at length in Isaiah 1-39, which is known as the Book of Woes. They are living the Book of Woes. They looking for consolation. John stands on the eastern bank of the Jordan (John 1:28), where Joshua and the people of Israel were at the end of their 40 years of wandering in the desert due to sin. Isaiah 40-66 is known as the Book of Consolations and John is giving the introductory speech of the Good News. A new Exodus is about to begin and John is setting the stage for a new Joshua, a new Jehsua, Jesus to lead His people into the Promised Land. John also stands where Elijah was last seen, at the Jordan. John has comes "in the spirit and power of Elijah (Luke 1:17) fulfilling the the prophecy of Malachi, Israel's last prophet, that elijah would return at the time of the Messiah (Malachi 4:5) And as Elijah departed on the chariot of fire, his successor Elisha was given a double portion of his spirit (2 Kings 2:6-15). And so the stage is set for a greater one than John to appear. |
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869 | On the Baptism of Jesus | Luke 3:15 | Emmaus | 109028 | ||
A sermon by Gregory, Bishop of Nazianzus, in the south-west of Cappadocia,(329-374 AD), "Christ is bathed in light; let us also be bathed in light. Christ is baptised; let us also go down with him, and rise with him. John is baptising when Jesus draws near. Perhaps he comes to sanctify his baptiser; certainly he comes to bury sinful humanity in the waters. He comes to sanctify the Jordan for our sake and in readiness for us; he who is spirit and flesh comes to begin a new creation through the Spirit and water. The Baptist protests; Jesus insists. Then John says: I ought to be baptised by you. He is the lamp in the presence of the sun, the voice in the presence of the Word, the friend in the presence of the Bridegroom, the greatest of all born of woman in the presence of the firstborn of all creation, the one who leapt in his mother’s womb in the presence of him who was adored in the womb, the forerunner and future forerunner in the presence of him who has already come and is to come again. I ought to be baptised by you: we should also add, “and for you”, for John is to be baptised in blood, washed clean like Peter, not only by the washing of his feet. Jesus rises from the waters; the world rises with him. The heavens like Paradise with its flaming sword, closed by Adam for himself and his descendants, are rent open. The Spirit comes to him as to an equal, bearing witness to his Godhead. A voice bears witness to him from heaven, his place of origin. The Spirit descends in bodily form like the dove that so long ago announced the ending of the flood and so gives honour to the body that is one with God. Today let us do honour to Christ’s baptism and celebrate this feast in holiness. Be cleansed entirely and continue to be cleansed. Nothing gives such pleasure to God as the conversion and salvation of men, for whom his every word and every revelation exist. He wants you to become a living force for all mankind, lights shining in the world. You are to be radiant lights as you stand beside Christ, the great light, bathed in the glory of him who is the light of heaven. You are to enjoy more and more the pure and dazzling light of the Trinity, as now you have received - though not in its fullness - a ray of its splendour, proceeding from the one God, in Christ Jesus our Lord, to whom be glory and power for ever and ever. Amen." www. universalis.com |
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870 | gift of show laces | Luke 3:16 | Emmaus | 111749 | ||
I agree that Abraham in Gen 14:24 is probably the correct answer to the question and better than mine which was a stretch even if Jesus is the King of Kings and John did not feel worthy to even touch his sandal thongs. | ||||||
871 | Are there still "unlawful" marriages? | Luke 3:19 | Emmaus | 77690 | ||
Disciplerami, Some impediments can be dispensed by Church authority, but some can never be dispensed such as certain impediments of consanguinity. Sometimes Church and Civil law overlap in impediments. Here is a link to Canon Law on the subject which you can browse to your heart's content. It is not a subject I have the time or desire to explore any further. http://www.intratext.com/IXT/ENG0017/_P4F.HTM Emmaus |
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872 | The Baptism of Jesus | Luke 3:21 | Emmaus | 109025 | ||
Here is my servant whom I uphold, my chosen one with whom I am pleased, Upon whom I have put my spirit; he shall bring forth justice to the nations, Not crying out, not shouting, not making his voice heard in the street. A bruised reed he shall not break, and a smoldering wick he shall not quench, Until he establishes justice on the earth; the coastlands will wait for his teaching. I, the LORD, have called you for the victory of justice, I have grasped you by the hand; I formed you, and set you as a covenant of the people, a light for the nations, To open the eyes of the blind, to bring out prisoners from confinement, and from the dungeon, those who live in darkness. (Isa 42:1-4, 6-7) Then Peter proceeded to speak and said, "In truth, I see that God shows no partiality. Rather, in every nation whoever fears him and acts uprightly is acceptable to him. You know the word (that) he sent to the Israelites as he proclaimed peace through Jesus Christ, who is Lord of all, What has happened all over Judea, beginning in Galilee after the baptism that John preached, How God anointed Jesus of Nazareth with the holy Spirit and power. He went about doing good and healing all those oppressed by the devil, for God was with him. (Act 10:34-38) Now the people were filled with expectation, and all were asking in their hearts whether John might be the Messiah. John answered them all, saying, "I am baptizing you with water, but one mightier than I is coming. I am not worthy to loosen the thongs of his sandals. He will baptize you with the holy Spirit and fire. After all the people had been baptized and Jesus also had been baptized and was praying, heaven was opened and the holy Spirit descended upon him in bodily form like a dove. And a voice came from heaven, "You are my beloved Son; with you I am well pleased." (Luke 3:15-16, 21-22) NAB |
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873 | Jesus at the Jordan, the Messiah comes! | Luke 3:21 | Emmaus | 114401 | ||
Jesus at the Jordan, the Messiah comes! Jesus responding to the call of John, God's prophet, goes out to the Jordan to be baptized, not because He is a sinner, but because the He wishes to be identified wth his people as Isaiah prophecied. He was innocent and yet was "numbered with transgressors (Is 53:12)in order to "bear their iniquities" (Is 53:11). But the Messiah is God's annointed. In the very same act which identifies Jesus with his people whom He has come to save, He is annointed by the Father, with the Holy Spirit (Luke 3:21-22; Acts 10:38; Isaiah 42:1). Messiah in Hebrew and Christ in Greek mean "annointed". "The Lord's annointed" was a title for the kings of Israel (cf 1 Samuel 10:6). Jesus, the Messiah is in the line of David, the annointed king of Israel. "Then Samuel took the horn and annointed him in the midst of his brothers; and the Spirit of the Lord came mightily upon David from that day forward (1 Samuel 16:13). Jesus too was annointed "in the midst of his brothers" who were being baptized at the Jordan and with whom He is identifying Himself. Luke drives home the connection between Jesus and David by placing his geneology of Jesus immediatley after Jesus' baptism. In fact he goes even further by identifying Jesus with all mankind by tracing his geneology back to "Adam, the son of God" (Luke 3:38). The whole familiy is all gathered and the Exodus is about to begin. |
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874 | Who is Mary's father? | Luke 3:23 | Emmaus | 91818 | ||
EdB, Anne and Joachim come from tradition and New Testment Apocraphal works, particularly The Gosepl of the Birth of Mary and the Protevangelion. Emmaus |
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875 | Jesus and the Jubilee Year in Luke | Luke 4:18 | Emmaus | 114642 | ||
Jesus and the Jubilee Year In Lukes's gospel Jesus begins his ministry in his home town of Nazareth, where in the Synagogue he reads from the scroll Isaiah 61:1-2. He comes to "proclaim release" to the captives and asserts that Isaiah's prophecy is fulfilled in their hearing (Luke 4:16-19). And they all spoke highly of him until he intimated in verses 22-30 that the Gentiles were also cut in on the good deal of the good news. Then they wanted to kill him. No room in their minds for Gentiles at their table. Why all the fuss? Jesus was proclaiming the Jubilee Year. the phrase "proclaim release" was a formula phrase used to announce the Jubilee year (cf Lev 25:10; Deut 15:2). And the passage of Isaiah was about the Jubilee of all Jubilees, the Messianic Jubilee. And what was the jubilee year all about? It was about remembering the Exodus in a big way. Every seventh year was a Sabbath year and after seven Sabbath years (49 years) was the 50th year, the year of Jubilee. The year when the remembrance of the Exodus was to be made really concrete. In remembering how God had set them free, the Israelites were to release all their Israelite slaves, cancel all debts and restore all property that had been sold to the family that originally owned it.(Lev 25:10. 28, 39-41; Deut 15:2). All the poor and oppressed among them were set free in every way. At least that was the way it was supposed to be. But the Israelites did not do to one another as God had done to their forefathers. They swore a covenant oath, but then reneged and took back the slaves they had set free. Bad news for the Jews. (Jer 34:9-17) Do unto other as you would have them do unto you. God send them back into exileand bondage, this time in Babylon. And they were still in Jesus' day under the heel of a Gentile nation, the Romans. So the folks in the old neighborhood in Nazareth weren't too thrilled with Jesus implying that the Gentiles were going to been in on this Jubilee for which they had been waiting. The whole idea in their minds was that they would be set free and the Gentiles would get their come uppance. Then Israel would be on top and the Gentiles under their heel. So they didn't want any Gentile lover Jesus in their Synagogue. Sound like any Churches you've been to? Got to have that enemy to hate and look down on! Problem is we usually have our sights set on the wrong enemy, usually other Christians or even non Christians, you know, like Gentiles compared to us chosen people. But Jesus reminded his people that the enemy was not the Gentile, but the devil and sin. And he came to set all men free from the bondage of sin, death and the devil, not just the Israelites from the Gentiles, but the Israelites and the Gentiles from the real enemy and oprressor and even from themselves. The rest of the gosepel of Luke shows how this tension which began at Nazareth played out. |
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876 | Freedom from what? | Luke 4:18 | Emmaus | 114804 | ||
I agree Ray. Emmaus |
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877 | “Depart from me, for I am a sinful man, | Luke 5:8 | Emmaus | 111392 | ||
Unworthy Servants Isaiah 1 In the year that King Uzziah died, I saw the Lord seated on a throne, high and exalted, and the train of his robe filled the temple. 2 Above him were seraphs, each with six wings: With two wings they covered their faces, with two they covered their feet, and with two they were flying. 3 And they were calling to one another: "Holy, holy, holy is the LORD Almighty; the whole earth is full of his glory." 4 At the sound of their voices the doorposts and thresholds shook and the temple was filled with smoke. 5 "Woe to me!" I cried. "I am ruined! For I am a man of unclean lips, and I live among a people of unclean lips, and my eyes have seen the King, the LORD Almighty." 6 Then one of the seraphs flew to me with a live coal in his hand, which he had taken with tongs from the altar. 7 With it he touched my mouth and said, "See, this has touched your lips; your guilt is taken away and your sin atoned for." 8 Then I heard the voice of the Lord saying, "Whom shall I send? And who will go for us?" And I said, "Here am I. Send me!" Paul Now I would remind you, brethren, in what terms I preached to you the gospel, which you received, in which you stand, by which you are saved, if you hold it fast- unless you believed in vain. For I delivered to you as of first importance what I also received, that Christ died for our sins in accordance with the scriptures, that he was buried, that he was raised on the third day in accordance with the scriptures, and that he appeared to Cephas, then to the twelve. Then he appeared to more than five hundred brethren at one time, most of whom are still alive, though some have fallen asleep. Then he appeared to James, then to all the apostles. Last of all, as to one untimely born, he appeared also to me. For I am the least of the apostles, unfit to be called an apostle, because I persecuted the church of God. But by the grace of God I am what I am, and his grace toward me was not in vain. On the contrary, I worked harder than any of them, though it was not I, but the grace of God which is with me. Whether then it was I or they, so we preach and so you believed. 1 Cor 15:1-11 Peter While the people pressed upon him to hear the word of God, he was standing by the lake of Gennesaret. And he saw two boats by the lake; but the fishermen had gone out of them and were washing their nets. Getting into one of the boats, which was Simon’s, he asked him to put out a little from the land. And he sat down and taught the people from the boat. And when he had ceased speaking, he said to Simon, “Put out into the deep and let down your nets for a catch”. And Simon answered, “Master, we toiled all night and took nothing! But at your word I will let down the nets”. And when they had done this, they enclosed a great shoal of fish; and as their nets were breaking, they beckoned to their partners in the other boat to come and help them. And they came and filled both the boats, so that they began to sink. But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Depart from me, for I am a sinful man, O Lord”. For he was astonished, and all that were with him, at the catch of fish which they had taken; and so also were James and John, sons of Zebedee, who were partners with Simon. And Jesus said to Simon, “Do not be afraid; henceforth you will be catching men”. And when they had brought their boats to land, they left everything and followed him Luke 5:1-11 |
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878 | Our Father Who art in Heaven how will b | Luke 8:13 | Emmaus | 71809 | ||
Matthew 6:9-13 and Luke 11:2-4. | ||||||
879 | was the lady in luke8:43 a jew | Luke 8:48 | Emmaus | 116173 | ||
Johnny45, I believe she was a Jew among a crowd of Jews that greeted Jesus when he had returned from the district of the Geresenes. Luke 8:40 says, "When he returned, the crowd welcomed him. And a man named Jairus, an official from the Synagogue came forward." It in this crowd that the woman with the hemmorage was tryng to get to Jesus and touched the hem or tassle of his garment. (V 42-44). Then after her healing, Jesus continue on to heal the daughter of Jairus. Emmaus |
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880 | isan't moses and elijah dead | Luke 9:30 | Emmaus | 130829 | ||
Luke 20:37 "But that the dead are raised, even Moses showed, in the passage about the burning bush, where he calls the Lord THE GOD OF ABRAHAM, AND THE GOD OF ISAAC, AND THE GOD OF JACOB. Luke 20:38 "Now He is not the God of the dead but of the living; for all live to Him." |
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