Results 921 - 940 of 1443
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Results from: Notes Author: Emmaus Ordered by Verse |
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Results | Verse | Author | ID# | |||
921 | Do Ghost's exist? | Luke 24:39 | Emmaus | 126409 | ||
PhilJ, "Sleep" is a biblical euphemism for death. Butthe appearance of Elijah and Moses with Jesus on the mount of Transfiguration would instigate they were not "sleeping" or unconscious. See also the saints in heave in Rev 5:8; 6:9-11; 20:4. Only Seventh Day Adventists and the Jehovah Witnesses hold to the teaching of "soul sleep." Emmaus |
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922 | Do Ghost's exist? | Luke 24:39 | Emmaus | 126420 | ||
PhilJ, Corrected spelling version. "Sleep" is a biblical euphemism for death. But the appearance of Elijah and Moses with Jesus on the mount of Transfiguration would indicate they were not "sleeping" in the sense of being unconscious. See also the saints in heaven in Rev 5:8; 6:9-11; 20:4. Only Seventh Day Adventists and the Jehovah Witnesses hold to the teaching of "soul sleep." The Sheol or Hades, the abode of the dead to which I referred to in my previous post, was divided into two sections, one for the righteous (a pleasant place called "the bossom of Abraham") and another for the unrighteous (decribed as a place of torment" for the rich man). See the story of Lazarus and the rich man in Luke 16:19-31. Emmaus |
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923 | Do Ghost's exist? | Luke 24:39 | Emmaus | 126438 | ||
Theo-Minor, Careful there. All that food for thought, especially about the Assumption of Moses, is getting you very close to the Catholic doctrine on the Assumption of Mary. And scripture doesn't even mention Mary's death. ;-) But I am not doing there, you seach out my previous post on the subject in the archives if you like. Emmaus |
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924 | Gospel of John Bible Study | John 1:1 | Emmaus | 71277 | ||
Bible Study on the Gospel of John For anyone who may be interested, there is a Bible Study on the Gospel of John available online starting today, that will have a new lesson added weekly until the whole Gospel is covered. These lessons can be downloaded for free in pdf format. Later they will be availble for a charge. Previous studies I have by the same source have been excellent. To check it out, go to www.catholicexchange.com and scroll down a few clicks to the link on the right side of the homepage. Emmaus |
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925 | who can explain to me? | John 1:1 | Emmaus | 120202 | ||
Eveready, This is one of the Forum rules on posting. "Postings must be Biblically based and not opposing to the authority of the Bible, Christianity, or the deity of Jesus Christ. Whenever possible, postings should include supporting Bible references." So the questions for you are: Are you opposing the deity of Christ in your questions? Are you opposing the doctrine of the Trinity in your questions? If the answer is yes, this Forum may not be the place for you. Emmaus |
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926 | who can explain to me? | John 1:1 | Emmaus | 120219 | ||
Eveready, Sorry if I have offended you. What is your native language? We may be able to refer to resources in that language. Emmaus |
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927 | Islamic View of Crucifixion? | John 1:4 | Emmaus | 99029 | ||
Colin, "but what is it about Islam that appelas to so many?" This link will answer your question. it applies as much now as at the beginning of Islam. the link is to a chapter in a book that was written in 1932. It was very prophetic in anticipating the rise of Islam from the ashes of Colonialism. http://www.ewtn.com/library/HOMELIBR/HERESY4.TXT Emmaus |
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928 | John 1:13 born,not of natural descent, | John 1:13 | Emmaus | 62188 | ||
Steve, I replied too hastily. You arecorrect. I was incorrect. Emmasu |
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929 | Is Jesus preincarnate body same as now? | John 1:14 | Emmaus | 40726 | ||
Tomm, "Appearances" is a better word, or Christophany. Appearances can be deceiving, or without true fleshly substance, if you will pardon the expression in a reference to a "preincarnate" or "pre-embodied" appearance of Lord. I just think "preincarnate body" is a bad choice of words for the occurences to which you are referring. Otherwise it is an interesting question to ponder. Was the appearance of the preincarnate Christ in OT Christophanies the same as that of his glorified body after the Ressurrection with the exception of the wounds of the passion? Emmaus |
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930 | No trnsfiguration account in John? | John 1:14 | Emmaus | 119423 | ||
Mommapbs, The most obvious divison of John is this: I. Prologue (1:1-18) II. The Book of Signs (1:19-12:50) III. The Book of Glory (13:1-20:31) IV. Epilogue: The Post Resurrection Appearances in Galilee(21:1-25) Here are the Feast Days He attended: Passover (2:14) Pentecost (5:1, 45-46) about Moses giving the Law and/or Passover/Unleavend Bread (6:4) Tabernacles or Booths (7:2,37 Dedication - Hanukka (10:22) Unleavened Bread/Passover (12:1-19:43) Interesting point about the two incidents of falling asleep. Emmaus |
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931 | "We saw His glory?" | John 1:14 | Emmaus | 119426 | ||
Ray, I was just answering the question in the context in which it was asked. Here is the glory trail in John. John 1:14 And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth. John 2:11 This beginning of His signs Jesus did in Cana of Galilee, and manifested His glory, and His disciples believed in Him. John 5:41 "I do not receive glory from men; John 5:44 "How can you believe, when you receive glory from one another and you do not seek the glory that is from the one and only God? John 7:18 "He who speaks from himself seeks his own glory; but He who is seeking the glory of the One who sent Him, He is true, and there is no unrighteousness in Him. John 8:50 "But I do not seek My glory; there is One who seeks and judges. John 8:54 Jesus answered, "If I glorify Myself, My glory is nothing; it is My Father who glorifies Me, of whom you say, 'He is our God'; John 9:24 So a second time they called the man who had been blind, and said to him, "Give glory to God; we know that this man is a sinner." John 11:4 But when Jesus heard this, He said, "This sickness is not to end in death, but for the glory of God, so that the Son of God may be glorified by it." John 11:40 Jesus *said to her, "Did I not say to you that if you believe, you will see the glory of God?" John 12:41 These things Isaiah said because he saw His glory, and he spoke of Him. John 17:5 "Now, Father, glorify Me together with Yourself, with the glory which I had with You before the world was. John 17:22 "The glory which You have given Me I have given to them, that they may be one, just as We are one; John 17:24 "Father, I desire that they also, whom You have given Me, be with Me where I am, so that they may see My glory which You have given Me, for You loved Me before the foundation of the world. Emmaus |
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932 | prophecies of a prophet to come | John 1:21 | Emmaus | 95529 | ||
Hank, Blessed relief at last! dare we hope? Shakespeare truly prophecied of our friend in MacBeth, Act 5, Scene 5, Verse 26. And Faulkner if directing the play in his day would have assigned Benjy to play the part of our confused friend. Emmaus |
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933 | prophecies of a prophet to come | John 1:21 | Emmaus | 95572 | ||
Back so soon? | ||||||
934 | A new name in Christ | John 1:42 | Emmaus | 118679 | ||
"III. THE CHRISTIAN NAME 2156 The sacrament of Baptism is conferred "in the name of the Father and of the Son and of the Holy Spirit."(Mt 28:19) In Baptism, the Lord's name sanctifies man, and the Christian receives his name in the Church. This can be the name of a saint, that is, of a disciple who has lived a life of exemplary fidelity to the Lord. The patron saint provides a model of charity... The "baptismal name" can also express a Christian mystery or Christian virtue. "Parents, sponsors, and the pastor are to see that a name is not given which is foreign to Christian sentiment."(CIC, Can. 855) 2158 God calls each one by name.(Cf. Isa 43:1; Jn 10:3) Everyone's name is sacred. The name is the icon of the person. It demands respect as a sign of the dignity of the one who bears it. 2159 The name one receives is a name for eternity. In the kingdom, the mysterious and unique character of each person marked with God's name will shine forth in splendor. "To him who conquers . . . I will give a white stone, with a new name written on the stone which no one knows except him who receives it."(Rev 2:17) "Then I looked, and Lo, on Mount Zion stood the Lamb, and with him a hundred and forty- four thousand who had his name and his Father's name written on their foreheads."(Rev 14:1)" http://www.scborromeo.org/ccc/p3s2c1a2.htm#2156 |
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935 | The Wedding at Cana and Isaiah 62:1-5 | John 2:1 | Emmaus | 109814 | ||
The Wedding at Cana On the third day there was a wedding in Cana of Galilee, and the mother of Jesus was there; and both Jesus and His disciples were invited to the wedding. When the wine ran out, the mother of Jesus said to Him, "They have no wine." And Jesus said to her, "Woman, what does that have to do with us? My hour has not yet come." His mother *said to the servants, "Whatever He says to you, do it." Now there were six stone waterpots set there for the Jewish custom of purification, containing twenty or thirty gallons each. Jesus said to them, "Fill the waterpots with water." So they filled them up to the brim. And He said to them, "Draw some out now and take it to the headwaiter." So they took it to him. When the headwaiter tasted the water which had become wine, and did not know where it came from (but the servants who had drawn the water knew), the headwaiter called the bridegroom, and said to him, "Every man serves the good wine first, and when the people have drunk freely, then he serves the poorer wine; but you have kept the good wine until now." This beginning of His signs Jesus did in Cana of Galilee, and manifested His glory, and His disciples believed in Him. After this He went down to Capernaum, He and His mother and His brothers and His disciples; and they stayed there a few days. John 2:1-12 For Zion's sake I will not keep silent, And for Jerusalem's sake I will not keep quiet, Until her righteousness goes forth like brightness, And her salvation like a torch that is burning. The nations will see your righteousness, And all kings your glory; And you will be called by a new name Which the mouth of the LORD will designate. You will also be a crown of beauty in the hand of the LORD, And a royal diadem in the hand of your God. It will no longer be said to you, "Forsaken," Nor to your land will it any longer be said, "Desolate"; But you will be called, "My delight is in her," And your land, "Married"; For the LORD delights in you, And to Him your land will be married. For as a young man marries a virgin, So your sons will marry you; And as the bridegroom rejoices over the bride, So your God will rejoice over you. Is 62:1-5 |
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936 | Who is the intercessor? | John 2:4 | Emmaus | 69418 | ||
Inmyheart, The wedding at Cana. "Catholicism teaches that Mary's intercession is recognized by Christ. But this is the only instance on record of such intercession, and though it was addressed to Christ while in the flesh and was concerning a purely temporal matter, it was promptly rebuked." An interesting rebuke that ended in the Lord responding to His mother by solving the problem she brought to Him by performing his first miracle. I suspect the bride and groom would have found her intercession to be rather effective. Catholicism and Protestantism both teach the power of intercessory prayer because it is scriptural. "The prayer of a righteous man availeth much." James 5:16 Emmaus |
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937 | Signs: A Word Study | John 2:11 | Emmaus | 109591 | ||
Signs (John 2:11) Semeion (Gk.): a "sign" or "miracle." The term is used 17 times in John and 60 times in the rest of the NT. Since the signs of the Fourth Gospel are concentrated mostly in chapters 1-12, the first half of John has been called the "Book of Signs". For the evangelist, the signs of Jesus are not just mighty works, but miracles that unveil the glory and power of God working through Christ. The signs of Jesus also recall the signs performed by Moses during the Exodus, signs that likewise revealed the glory of Yaweh (Num 14:22) working through Moses (Ex 3:12; 4:28-31; Deut 34:11). The Fourth Gospel draws attention to seven signs: (1) the miracle at Cana (2:1-11), (2) the healing of the offical's son (4:46-54), (3) the healing of the paralytic (5:1-9), (4) the multiplication of the loaves (6:1-14), (5) the restoration of the blind man (9:1-41), (6) the raising of Lazaus (11:17-44), (7) the Resurrection of Jesus, which is the second sign mentioned in the Gospel (2:18-22) but the final and climactic sign to be accomplished (20:1-10). Jesus elsewhere calls this sign the "sign of Jonah" (Matt 12:39). " copyright 2003 Ignatius Catholic Study Bible Ignatius Press San Francisco, CA |
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938 | is selling in a church building fine? | John 2:13 | Emmaus | 59724 | ||
Steve, More chilling than the thought that more people will hear the Bible read aloud in Church than are likely to read it for themselves, is the thought that they would not hear it at all if they did not hear it read to them. For fifteen hundred years of Christianity and a thousand years of Judaism hearing the Scripture read aloud was the only way most people heard Scripture, because most could neither read nor afford hand copied manuscripts. The manuscripts were community treasures. And scriptures was always taught and understood in the context of the community. And if you look at the amazing carved and stained glass artwork of the Medieval cathedrals you will see that they are Bibles in stone and glass; visual representations of the stories of salvation history at the center of the community, always accessible day and night. Sometimes it seems we don't know how good we have it and the old adgage that "familiarity breeds contempt" is applicable to our easy access to Scripture. What would once be consider a treaure, and still is in countries where the Church is persecuted, now in Europe and America gathers dust on a shelf or is just an ornament on many coffee tables. Emmaus |
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939 | "Born-again Christian" redundant? | John 3:3 | Emmaus | 32939 | ||
Zach, I think the context of John 3 makes it clear that Jesus is speaking to Nicodemus about baptism, because immediately after the discussion John 3:22 says "After these things came Jesus and his disciples into the land of Judea; and there he tarried with them, and baptized." In this immediate context it is hard to see how Jesus was speaking of anything else. That Jesus immediately thereafter went with his disciples and baptized is no mere coincidence and is very significant to the understanding of John 3:3-5. Emmaus |
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940 | "Born-again Christian" redundant? | John 3:3 | Emmaus | 32966 | ||
Hank, Good to hear from you. I would rather say that grace is a condition of salvation. This is where we would differ: I believe that scripture does teach that baptism is the ordinary means by which we receive saving or sanctifying grace. And I believe that John 3 is where that is taught. Which is not to say that God is limited by baptism. Only that it is the ordinary and primary means by which we are instructed to enter into Christ, and his grace and salvation. God may save in other extraordinary ways through Jesus but this is the ordinary (I wonder if you see ordinance in this) way we are instructed to go. I realize we will disagree here. It is also a difference in our theology. You consider baptism an ordinance and I believe it to be a sacrament instituted by Christ through which God bestows his grace. The other extraordinary ways would fit into your earlier observations. I would call such situations baptism of desire or baptism of blood. The good thief would fall into such a category or one who died a martyr professing Christ but being deprived of the opportunity to be baptised. I am merely stating my beliefs here. I do not want to enter into a World War III debate or refight the reformation with anyone. This last comment was not for you Hank, with whom I have always had polite disagreements as well as found common ground. Emmaus Emmaus deprived of the oppourtunity for baptism. |
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