Results 981 - 1000 of 1443
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Results from: Notes Author: Emmaus Ordered by Verse |
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Results | Verse | Author | ID# | |||
981 | What about the woman at the well in Jn 4 | John 4:18 | Emmaus | 110156 | ||
TommmyS, spohl@bcpl.net Emmaus |
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982 | How God feels about praise | John 4:24 | Emmaus | 71427 | ||
Makarios and Searcher, Following your conversation it is interesting to note how the Catechism draws together your thread in five brief paragraphs. "II. "HIM ONLY SHALL YOU SERVE" 2095 The theological virtues of faith, hope, and charity inform and give life to the moral virtues. Thus charity leads us to render to God what we as creatures owe him in all justice. The virtue of religion disposes us to have this attitude Adoration 2096 Adoration is the first act of the virtue of religion. To adore God is to acknowledge him as God, as the Creator and Savior, the Lord and Master of everything that exists, as infinite and merciful Love. "You shall worship the Lord your God, and him only shall you serve," says Jesus, citing Deuteronomy.[13] 2097 To adore God is to acknowledge, in respect and absolute submission, the "nothingness of the creature" who would not exist but for God. To adore God is to praise and exalt him and to humble oneself, as Mary did in the Magnificat, confessing with gratitude that he has done great things and holy is his name.[14] The worship of the one God sets man free from turning in on himself, from the slavery of sin and the idolatry of the world. Prayer 2098 The acts of faith, hope, and charity enjoined by the first commandment are accomplished in prayer. Lifting up the mind toward God is an expression of our adoration of God: prayer of praise and thanksgiving, intercession and petition. Prayer is an indispensable condition for being able to obey God's commandments. "[We] ought always to pray and not lose heart."[15] Sacrifice 2099 It is right to offer sacrifice to God as a sign of adoration and gratitude, supplication and communion: "Every action done so as to cling to God in communion of holiness, and thus achieve blessedness, is a true sacrifice."[16] 2100 Outward sacrifice, to be genuine, must be the expression of spiritual sacrifice: "The sacrifice acceptable to God is a broken spirit...."[17] The prophets of the Old Covenant often denounced sacrifices that were not from the heart or not coupled with love of neighbor.[18] Jesus recalls the words of the prophet Hosea: "I desire mercy, and not sacrifice."[19] The only perfect sacrifice is the one that Christ offered on the cross as a total offering to the Father's love and for our salvation.[20] By uniting ourselves with his sacrifice we can make our lives a sacrifice to God." 13 Lk 4:8; Cf. Deut 6:13. 14 Cf. Lk 1:46-49. 15 Lk 18:1. 16 St. Augustine, De civ Dei 10, 6 PL 41, 283. 17 PS 51:17. 18 Cf. Am 5:21-25; Isa 1:10-20. 19 Mt 9:13; 12:7; Cf. Hos 6:6. 20 Cf. Heb 9:13-14. Emmaus |
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983 | date the Gospel of John was written | John 5:2 | Emmaus | 122636 | ||
followinghim, My position is certainly not an infallible interpretation and most scholars hold to a date closer to 90 A.D. Emmaus |
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984 | First Century Second Coming? | John 5:19 | Emmaus | 127718 | ||
Fatherof4, Much as I like the preterist position in many aspects, hyperpreterism has a big problem: death. People are still dying (separation of body and soul)and according to scripture at Christ's return the last enemy to be conquered is death (1 Cor. 15:26). The Church everywhere still says Maranatha! Come Lord Jesus! in her prayer and did so even after the destruction of the Jerusalem Temple in A.D. 70. See the Didache for an early second century example written about A.D.100-110. "May your grace come and this world pass away." If the present state of victory over death is the only one, with no hope of the resurrectrion of the body when Jesus comes, then "we are the most pitiable of all men." (1 Cor.15:19). The only way hyperpreterism can deal with this is to shoehorn certain passages in to a preconceived mold to make the scripture fit the theory rather than the other way around. Emmaus |
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985 | First Century Second Coming? | John 5:19 | Emmaus | 127730 | ||
Fatherof4, As I said, shoehorning a passage into a theory. Paul was speaking of the respurrection of the body. Did Jesus rise in the body? Yes. Wass it different? yes But still a body that ate and could be touched along with its other supernatural qualities. Is the bodily resurrection of Jesus the pattern that we are to follow? Yes. Has that happened yet for those who have died in faith? No. So, we wait with joyful hope for the coming of our Savior, Jesus Christ. Emmaus |
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986 | Not begotten? | John 5:24 | Emmaus | 81664 | ||
John 1:11 He came to His own, and those who were His own did not receive Him. John 1:12 But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name, John 1:13 who were born, not of blood nor of the will of the flesh nor of the will of man, but of God. 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. |
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987 | This is the Bread? | John 6:27 | Emmaus | 90700 | ||
Matt, Thanks. You are correct. In fact the early manuscripts did not even have any periods. Emmaus |
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988 | This is the Bread? | John 6:27 | Emmaus | 90741 | ||
Ray, I certainly would not have any objection to capitalizing Bread of God in appropriate circumstances, though I suspect it is unnecessary in catholic Bibles and would be opposed by publishers of Protestant Bibles whose main audience holds a completely different interpretation of John 6. As for Adam, he had only a human nature, since he was a creation and not uncreated like the eternally pre-existing Son who became Jesus. There is a song in the easter Vigil Liturgy referring to Adam's fall that says "Oh happy fault" because it was that fault which lead to our Redemption by Christ assuming our human nature and allowing us to become "partakers of the divine nature." It is something to ponder about God's plan. As for John 6:33, the NAB and RSV are as the NASB. I am not a Greek scholar, so perhap Tim Moran could comment on the personal pronoun used or implied in this veres. Was it neuter or masculine or is it ambiguous in the Greek and determined by the context or the gender of the word bread according to Greek grammar. Emmaus |
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989 | God Provides: the Bread of Life | John 6:48 | Emmaus | 99004 | ||
God Provides Bread for the Journey: Taste and See the Goodness of the Lord. But he himself went a day's journey into the wilderness, and came and sat down under a broom tree; and he asked that he might die, saying, "It is enough; now, O LORD, take away my life; for I am no better than my fathers." And he lay down and slept under a broom tree; and behold, an angel touched him, and said to him, "Arise and eat." And he looked, and behold, there was at his head a cake baked on hot stones and a jar of water. And he ate and drank, and lay down again. And the angel of the LORD came again a second time, and touched him, and said, "Arise and eat, else the journey will be too great for you." And he arose, and ate and drank, and went in the strength of that food forty days and forty nights to Horeb the mount of God. (1 Kings 19:4-8) I will bless the LORD at all times; his praise shall continually be in my mouth. My soul makes its boast in the LORD; let the afflicted hear and be glad. O taste and see that the LORD is good! O magnify the LORD with me, and let us exalt his name together! I sought the LORD, and he answered me, and delivered me from all my fears. O taste and see that the LORD is good! Look to him, and be radiant; so your faces shall never be ashamed. This poor man cried, and the LORD heard him, and saved him out of all his troubles. The angel of the LORD encamps around those who fear him, and delivers them. O taste and see that the LORD is good! Happy is the man who takes refuge in him! (Psalm 34:1-8) The Jews then murmured at him, because he said, "I am the bread which came down from heaven." They said, "Is not this Jesus, the son of Joseph, whose father and mother we know? How does he now say, "I have come down from heaven"?" Jesus answered them, "Do not murmur among yourselves. No one can come to me unless the Father who sent me draws him; and I will raise him up at the last day. It is written in the prophets, "And they shall all be taught by God." Every one who has heard and learned from the Father comes to me. Not that any one has seen the Father except him who is from God; he has seen the Father. Truly, truly, I say to you, he who believes has eternal life. I am the bread of life. Your fathers ate the manna in the wilderness, and they died. This is the bread which comes down from heaven, that a man may eat of it and not die. I am the living bread which came down from heaven; if any one eats of this bread, he will live for ever; and the bread which I shall give for the life of the world is my flesh." (John 6:41-51) |
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990 | must we eat Jesus literally? | John 6:53 | Emmaus | 23795 | ||
Kama17, There is nothing to indicate Jesus meant anything other than what he said. There is no indication that what he said he meant figuratively. Otherwise why did so many leave him in John 6. And Paul certainly took Jesus literally in 1 Corinthians 10:16 and 11:27-30. What does "is" mean. The sacraments, whether you believe in one, two or seven are all real encounters with the real Christ. This was never in dispute for the first thousand years of Christianity. Do the research and you will see it for yourself. It may be a mysery as great as the Trinity, but it is truth nonetheless. |
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991 | help me understand | John 6:66 | Emmaus | 58475 | ||
dasev, You are finally getting closer to the truth. The word sacrament comes from the Latin word sacramentum, which means oath, as in covenant oath and Holy Communion is a sacrificial covenant meal. All the sacraments celebrate the New Covenant in the blood of Jesus. Emmaus |
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992 | help me understand | John 6:66 | Emmaus | 58491 | ||
dasev, At the first Passover and all other Passovers did the Hewbrews eat the sacricial lamb? Yes, and not just a symbol of a lamb, because it was not enough to just kill it and put the blood on the door post. If they did not eat the flesh of the lamb they would have died, rather than be passed over. As with that covenant meal so with ours. The Lamb of God said: "47: Truly, truly, I say to you, he who believes has eternal life. 48: I am the bread of life. 49: Your fathers ate the manna in the wilderness, and they died. 50: This is the bread which comes down from heaven, that a man may eat of it and not die. 51: I am the living bread which came down from heaven; if any one eats of this bread, he will live for ever; and the bread which I shall give for the life of the world is my flesh." 52: The Jews then disputed among themselves, saying, "How can this man give us his flesh to eat?" 53: So Jesus said to them, "Truly, truly, I say to you, unless you eat the flesh of the Son of man and drink his blood, you have no life in you; 54: he who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. 55: For my flesh is food indeed, and my blood is drink indeed. 56: He who eats my flesh and drinks my blood abides in me, and I in him. 57: As the living Father sent me, and I live because of the Father, so he who eats me will live because of me. " John 6 "26: Now as they were eating, Jesus took bread, and blessed, and broke it, and gave it to the disciples and said, "Take, eat; this is my body." 27: And he took a cup, and when he had given thanks he gave it to them, saying, "Drink of it, all of you; 28: for this is my blood of the covenant, which is poured out for many for the forgiveness of sins. " Matt 26 This is a hard saying. Who can tolerate it? Emmaus |
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993 | Apostolic Proof-texting? | John 7:18 | Emmaus | 86227 | ||
EdB, "Within the Bible there often times a duplicity of meaning, there is a word for it that slips my mind." I think the word your are looking for is polyvalent or multiple levels of interpretation or senses of scriptural meaning. Duplicitous usually implies lying or deceiving. " The Senses of Scripture" 117 The spiritual sense. Thanks to the unity of God's plan, not only the text of Scripture but also the realities and events about which it speaks can be signs. 1. The allegorical sense. We can acquire a more profound understanding of events by recognizing their significance in Christ; thus the crossing of the Red Sea is a sign or type of Christ's victory and also of Christian Baptism.[84] 2. The moral sense. The events reported in Scripture ought to lead us to act justly. As St. Paul says, they were written "for our instruction".[85] 3. The anagogical sense (Greek: anagoge, "leading"). We can view realities and events in terms of their eternal significance, leading us toward our true homeland: thus the Church on earth is a sign of the heavenly Jerusalem.[86] 118 A medieval couplet summarizes the significance of the four senses: The Letter speaks of deeds; Allegory to faith; The Moral how to act; Anagogy our destiny.[87] 119 "It is the task of exegetes to work, according to these rules, towards a better understanding and explanation of the meaning of Sacred Scripture in order that their research may help the Church to form a firmer judgement. For, of course, all that has been said about the manner of interpreting Scripture is ultimately subject to the judgement of the Church which exercises the divinely conferred commission and ministry of watching over and interpreting the Word of God."[88] But I would not believe in the Gospel, had not the authority of the Catholic Church already moved me.[89]" 84 Cf. I Cor 10:2. 85 I Cor 10:11; cf. Heb 3:1 -4:11. 86 Cf. Rev 21:1 - 22:5. 87 Lettera gesta docet, quid credas allegoria, moralis quid agas, quo tendas anagogia. 88 DV 12 # 3. 89 St. Augustine, Contra epistolam Manichaei 5, 6: PL 42, 176. The Catechism of the Catholic Church Emmaus |
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994 | Apostolic Proof-texting? | John 7:18 | Emmaus | 86230 | ||
EdB, I unintentionally left out the following paragraphs from my previous post. These paragraphs set up the other ones I quoted. "115 According to an ancient tradition, one can distinguish between two senses of Scripture: the literal and the spiritual, the latter being subdivided into the allegorical, moral and anagogical senses. The profound concordance of the four senses guarantees all its richness to the living reading of Scripture in the Church. 116 The literal sense is the meaning conveyed by the words of Scripture and discovered by exegesis, following the rules of sound interpretation: "All other senses of Sacred Scripture are based on the literal."[83] The Catechism Emmaus |
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995 | The Rope | John 10:27 | Emmaus | 89154 | ||
Joseph, One could agree with the initial points made by Pink and still not be infallibly certain of of one's own salvation, which is his final conclusion. The passage of John 10:27-29 asserts that the elect are eternally secure and it asserts that Jesus knows who the elect are. It does not assert that the elect know with absolute certainty who they are. For there may be many who think they are of the flock of Christ and are follwing Him, but are not. The elect are assured of salvation. The dispute is really whether anyone other than God can know infallibly before the judgement which comes after after death if they are among the elect or not. What need have we of faith and hope if we have infallilbe certitude of our election? There seem to be many with absolute assurance of their own salvation who doubt another absolute assurance of their salvation. If we can be absolutely sure of our own salvation, why can we not be absolutely sure of someone else who asserts their own absolute assurance on the same grounds as we might assert ourt own? The question is not whether we can have absolute trust God, but whether we can trust in ourselves and others to know the mind of God infalliby regarding our own election. Emmaus |
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996 | Why does Psalm 82:6 say we are gods? | John 10:34 | Emmaus | 75361 | ||
Songbird, I can assure you I am not a Mormon, nor do I share their interpretation. They believe God is a physical being like us who rules this planet and we can go on to do the same as gods over plantets of our own; if of course you become a Mormon. I think Inmyheart has given a good reponse. We are called by God and His grace to be by God's grace what we are supposed to be: sons of God, living Godly lives as Adam was created to but failed. Jesus the new Adam by His obedience restore our relationship with our Father. In fact we are called to divine sonship, sharing in His Divine nature: 2 Peter 1:3-4. Emmaus |
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997 | Living (g)Godly lives? | John 10:34 | Emmaus | 127551 | ||
Ray, In that case the best definition would be in the Beatitudes of the Sermon the Mount in Matthew and Jesus would be the prime example. Emmaus |
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998 | Living (g)Godly lives? | John 10:34 | Emmaus | 127559 | ||
Ray, I think your choices or interpretations are appropriate. I would not dispute any of them. Emmaus |
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999 | Why do we celebrate Good "Friday"? | John 12:12 | Emmaus | 40696 | ||
Ed, I have read John 19:14 and the Synoptics which make the point of the other position as I have cited. You may find this article on the subject of interest. It was published in 1912 and the issue was not new then. Nor is the day of the week of the crucifixion a point of doctrine, although it is a matter of interpretation. The article has some relevent points I did not see in the archives to which you refered me, but in some ways touch on various points there. Your previous point about the importance of Jesus's death as opposed to the day of his death of course is very much to the point in this academic exercise. http://www.newadvent.org/cathen/14341a.htm Emmaus |
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1000 | Every single person? | John 12:32 | Emmaus | 72756 | ||
Cyclist, You may find this small book of interest: Dare We Hope "That All Men Be Saved," With a Short Discourse on Hell by Hans Urs von Balthasar Here is a blurb on the book which you can find at www.ignatius.com "The Church's teaching on Hell has been generally neglected by theologians, with the notable exception of Fr. von Balthasar. However, what he has said has stirred controversy both in Europe and in the United States. Here he responds in a clear and concise way, grounding his reflections clearly in Scripture. Revelation gives us neither the assurance that all will be saved, nor the certitude that any are condemned. What it does require of us is the "hope that all men be saved" rooted in a love of Christ that reaches even into the depths of Hell." Emmaus |
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