Results 3061 - 3080 of 3728
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Results from: Answered Bible Questions, Answers, Unanswered Bible Questions, Notes Author: Emmaus Ordered by Date |
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Results | Verse | Author | ID# | |||
3061 | How can anyone be saved? | 1 Cor 2:14 | Emmaus | 60768 | ||
John, The "obedience of faith" is an instinsic part of faith, not separate from faith and is a completely different think from "works of the law." It is the differnce between the actions of a gracefilled child of God and a slave fearful of His wrath, as Paul himself points out in Romans. The Calvinist position creates an artifical and non existent (until the Reformation)disagreement between James and Paul who are both talking about the same saving faith, as anyone can see when they notice that both are using Abraham's faith as an example. We may as well consider our points made for the sake of the rest of the forum if for no other reason. Emmaus |
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3062 | How can anyone be saved? | 1 Cor 2:14 | Emmaus | 60737 | ||
John, Paul adds nothing to faith, neither does he gut it of obedience. The "obedience of faith" is not a "work of law" but a work of God's grace in us his adopted sons and daughters in Christ. You seem to fear grace working in man so much, as if grace working in the flesh diminishes God rather than glorifies Him, but that is the point and result of the Incarnation, death and Resurrection, that we share in His divine life. 2 Peter 1:4. God is glorified in lifting us up, not diminished. Calvin was so worrried about God's glory. As if God has anything to worry about or needed Calvin to protect his dignity. Give God a break! Emmaus |
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3063 | How can anyone be saved? | 1 Cor 2:14 | Emmaus | 60723 | ||
John, "If you wish to say that the atonement was insufficient to save, but that works of men were needed to to complete the work of Christ, I can't stop you." I said no such thing. Please do not put words into my mouth. It is bad enough that you put the word "alone" into Paul's mouth next to faith when it was never there. Check your concordance and Greek lexicon. Paul knew the word for alone and used it, put not ever with faith. If he wanted to say "faith alone" he could have and would have and the Holy Spirit would have inspired him to do so. But he did not! Taking the obedience out of faith leaves an empty shell, a body without a spirit, which is dead as James said. If you are upset that Paul never said "faith alone" take it up with Paul and the Holy Spirit. Emmaus |
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3064 | How can anyone be saved? | 1 Cor 2:14 | Emmaus | 60710 | ||
John, "because God raised up men like Luther, Calvin, Knox and others who restored the gospel that Paul preached to the church of Jesus Christ! FAITH ALONE!" The problem with the above statement is that Paul never prerached Faith Alone and the concept as the Reformers taught it was never taught by the Church until Luther and Calvin arrived. The words "faith alone" are found nowhere in Paul only in James where it says, "we are NOT SAVED BY FAITH ALONE but by works," although James never says works alone any more than Paul says faith alone. You have to rework Paul's language to make it say more than it does to come out with faith alone. And then you have back track and say "we are saved by faith alone, but not by a faith that is alone" as you said to Bubba, in order accomodate James. Why not just admit that saving faith for Paul is obedient faith (Rom 1:5; 16:26) that "works in love" (Eph 5:6) which is exactly the same point that James is making in his letter. A faith without works of love or works of obedient faith is dead and therefore no faith at all. To admit that takes nothing away from God since even faith and its intrinsic works come as a free gift by grace and therefore all the glory goes to God anyway. Emmaus |
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3065 | How do i find Peace through Suffering? | Ps 69:1 | Emmaus | 60701 | ||
Jaci, "...provided we suffer with Him..." "For you did not receive the spirit of slavery to fall back into fear, but you have received the spirit of sonship. When we cry, "Abba! Father!" it is the Spirit himself bearing witness with our spirit that we are children of God, and if children, then heirs, heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him. I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us. " Romans 8:15-18 |
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3066 | Does Jesus dispise manmade crosses? | Heb 12:2 | Emmaus | 60501 | ||
Hebrews12:2, Jesus despised the "shame" of the Cross. But Paul gloried in the cross Galations 6:14 and Jesus tells us we must take up our crosses and follow Him Matthew 16:24 Emmaus |
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3067 | The "awful" Truth? | John 18:38 | Emmaus | 60366 | ||
Joe, Part II of II "Divine success — a success, that is, that is larger than man’s intellect, larger even than man’s whole being — that must always appear paradoxical. It must, that is to say, be continual failure — a failure so complete that it ought to be the end of the enterprise, and yet not be the end of the enterprise. Its success must be expressed in terms of failure; as a sunlit sea, or lovelit eyes, must sometimes be expressed in terms of a black lead pencil. The Divine Cause must simultaneously appear to have failed, and yet not to have done so. It must just survive, always, in spite of any possible argument and demonstration to the contrary. "May I state that once more in other terms? "Any truly divine scheme — any scheme — that is to say, that is not human and finite — must always overlap any human criterion that can be applied to it. It must, that is, judged by purely human standards, be an apparent failure. But it must never be such a failure that it ceases to exist. You must be able to say of it: It has failed intellectually and emotionally; it does not correspond with the demand. And yet it survives. That is, it has not really failed at all. . . . "There must be a sense, in fact, in which the Church must not only be a failing cause, but a cause that has actually failed — a cause that is both dead and buried. It must continually, according to these standards, be completely discredited. As one who has promised to accomplish much, but has accomplished nothing; one who has claimed to be King, but has only earned a mock crown of thorns; one who has professed to save others, but cannot save even Himself. "Again and again, that taunt must go up, ‘Come down from the cross and we will believe. . . . Relinquish that failure, and make it a success. Cease to claim to be divine — for you see how hopelessly you fail to justify it. See what happens to one who makes Himself divine — and be human instead. Come down to our level, and be a man among men; and we will believe, and accept you as at least our Master.’ "But that taunt cannot be accepted. The failure must be entire. The last spark of life must die out, obedient unto death — that one irremediable disaster. ‘And Jesus cried out: It is finished’." After a chapter on "the Sepulture [Sepulcher]," Benson insists in the chapter "The Resurrection" that the Church will find its "Second Spring," that despite all the obituaries the literati and elites are writing for the Church, "we see that she lives with an impulse and vitality that are simply unique in human history; that at the very moment when the ‘wise and prudent’ declare her dead, the wise and prudent return to her as the source of all life and knowledge; that at the very moment when the masses are alienated from her, the masses turn again to her... " |
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3068 | The "awful" Truth? | John 18:38 | Emmaus | 60365 | ||
Joe, Part I of II "Divine success — a success, that is, that is larger than man’s intellect, larger even than man’s whole being — that must always appear paradoxical. It must, that is to say, be continual failure — a failure so complete that it ought to be the end of the enterprise, and yet not be the end of the enterprise. Its success must be expressed in terms of failure; as a sunlit sea, or lovelit eyes, must sometimes be expressed in terms of a black lead pencil. The Divine Cause must simultaneously appear to have failed, and yet not to have done so. It must just survive, always, in spite of any possible argument and demonstration to the contrary. "May I state that once more in other terms? "Any truly divine scheme — any scheme — that is to say, that is not human and finite — must always overlap any human criterion that can be applied to it. It must, that is, judged by purely human standards, be an apparent failure. But it must never be such a failure that it ceases to exist. You must be able to say of it: It has failed intellectually and emotionally; it does not correspond with the demand. And yet it survives. That is, it has not really failed at all. . . . "There must be a sense, in fact, in which the Church must not only be a failing cause, but a cause that has actually failed — a cause that is both dead and buried. It must continually, according to these standards, be completely discredited. As one who has promised to accomplish much, but has accomplished nothing; one who has claimed to be King, but has only earned a mock crown of thorns; one who has professed to save others, but cannot save even Himself. "Again and again, that taunt must go up, ‘Come down from the cross and we will believe. . . . Relinquish that failure, and make it a success. Cease to claim to be divine — for you see how hopelessly you fail to justify it. See what happens to one who makes Himself divine — and be human instead. Come down to our level, and be a man among men; and we will believe, and accept you as at least our Master.’ "But that taunt cannot be accepted. The failure must be entire. The last spark of life must die out, obedient unto death — that one irremediable disaster. ‘And Jesus cried out: It is finished’." After a chapter on "the Sepulture [Sepulcher]," Benson insists in the chapter "The Resurrection" that the Church will find its "Second Spring," that despite all the obituaries the literati and elites are writing for the Church, "we see that she lives with an impulse and vitality that are simply unique in human history; that at the very moment when the ‘wise and prudent’ declare her dead, the wise and prudent return to her as the source of all life and knowledge; that at the very moment when the masses are alienated from her, the masses turn again to her... " |
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3069 | The "awful" Truth? | John 18:38 | Emmaus | 60362 | ||
Joe, Pat I of II I thought you might appreciate this. You can substitute Christianity for Catholicism, but the essential point remains the same. T "The Stupendous Failure Of Calvary Robert Hugh Benson’s Christ in the Church (B. Herder, 1911). In one of the closing chapters, titled, "The Cross," Benson is considering "the magnitude of the failure of Christ, in the Gospels and in the Church. "Not only . . . does Christ not convince the world, but He cannot even keep His friends faithful. Peter, on whom the Church is built, denies Him; John, who lies on His breast at supper, is silent when His friend is accused. There was never any failure so stupendous as that of Calvary. "In history, it is precisely the same story, over and over again. It is possible for the enemies of the Church to point to period after period in history, and to show, with at any rate some reason on their side, that the failure of Catholicism is due to the failure of Catholics. ‘Your principles are splendid,’ they tell us; ‘at least they sound splendid. But why are they not put into practice?. . . You were magnificent under Nero and Diocletian; but so soon as you seemed really to have conquered the world, you allowed the world to conquer you. You saved others; you cannot save yourself. You were unworldly so long as Nero burnt and tortured you, but you became as worldly as everyone else so soon as Constantine tolerated you. You made a fine effort in the 13th century; you really produced some saints; but as soon as your religious houses were built, they began to corrupt. You had glorious ideals when you began to Christianize Europe; but as soon as you Christianized it you began to become pagan again yourselves in the Renaissance. . . . "Now this is precisely the story of the Gospels. Again and again there came moments when the success of Jesus Christ seemed almost assured. There were moments when the whole world went after Him who seemed so perfectly to meet its ideals; when the world itself would come and take Him by force and make Him a King; when the kingdoms of the world seemed laid at His feet; and yet, somehow or another, it all came to nothing. His whole life on earth was a kind of crescendo of popularity, up to the last moment; and then, in an instant, it all crumbled down again to nothing. Palm Sunday immediately preceded Good Friday. The procession of one was almost a replica of the procession of the other. There were a few details different; the spear-shaped palm became the palm-shaped spears; but the crowd was the same, the cries were the same, acclaiming the King of the Jews; the Central Figure was the same. But the triumph turned to failure as soon as His central claim was made. He was welcomed and honored as a mere earthly King; he was rejected and condemned as a Heavenly King. Humanly considered He was something of a success; divinely considered He was a failure. As a demagogue He would have triumphed; as a God He was crucified. "Now, all this is very largely true. We may regard the progress of Christ in the Gospels and in the Church as a triumph which fails, or as a failure which triumphs. Non-Christians take the one view, and Christians the other. It depends entirely on our standpoint — whether this world is our platform, or the next. . . ." |
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3070 | sin is the absence of right behavior? | 1 John 3:4 | Emmaus | 60355 | ||
inheavenseyes, In Romans Paul uses the term "sin" in a variety of ways. There is the "behavioral" kind of sin of ommission or commission, but there is also the "sin that is in me," what in Catholic theology is called concupiscence or the tendency in man to gravitate toward sin and evil as a result of Adam's "original sin" which deprived man of his supernatural relationship with God. So in a sense to be "in sin" is to be without the grace or life of God in us. Emmaus |
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3071 | The "awful" Truth? | John 18:38 | Emmaus | 60353 | ||
billk, "Don't know much about history" Well, you are right about that at least. Emmaus |
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3072 | The "branches" of Romans 11 | Bible general Archive 1 | Emmaus | 60292 | ||
Joe, May I suggest that in addition to the question about how one interprets "all," another key question about Romans 9-11 is why Paul shifts from referring to the "Jews" early in Romans and shifts in Romans 9-11 to speaking about "Israel" and "all Israel." I would like to hear your thoughts on that question. Emmaus |
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3073 | Born and Adopted | 1 Pet 1:23 | Emmaus | 60289 | ||
mbooker, When you are adopted into God's family you receive the imperishable seed that is the Holy Spirit, when you are "born again of water and the Spirit." We are therefore no longer slaves but sons and daughters of God in Christ. See Romans 9 Emmaus |
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3074 | The "branches" of Romans 11 | Bible general Archive 1 | Emmaus | 60287 | ||
Joe, It depends on whether you define "all" in the distributive or the collective sense. The same question applies to all in Romans 3:12, keeping in mind of course the full context of Psalm 14:1-7. However, as Hank has often pointed out, it is a dangerous thing for the word "all" to fall into the hands of a Calvinist. ;-) Since Romans 9-11 is a rubic cube for even the best exegetes, I will be interested to see your explanation. If you are interested I can refer you to an excellent tape set on those chapters. Emmaus |
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3075 | What are the synoptic Gospels? | NT general Archive 1 | Emmaus | 60285 | ||
Because they see with "one eye" or "syn optically," that is they relate essentially the same facts and stories,and structure, as opposed to John's Gospel which has a different format and approach. Emmaus |
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3076 | Justify Leviticus 20:13 | Rev 22:19 | Emmaus | 60284 | ||
"modern Christians" who approve immoral behavior which is deadly in and of itself to the people who engage in such behavior are being neither charitable nor truely Christian. Christians do not "justify" Leviticus 20:13 since they do not live under nor enforce the Mosaic or Levitical law. But the New Covenant affirms the underlying principle that the wages of sin (not just homosexuality) is death. "because they exchanged the truth about God for a lie and worshiped and served the creature rather than the Creator, who is blessed for ever! Amen. For this reason God gave them up to dishonorable passions. Their women exchanged natural relations for unnatural, and the men likewise gave up natural relations with women and were consumed with passion for one another, men committing shameless acts with men and receiving in their own persons the due penalty for their error. And since they did not see fit to acknowledge God, God gave them up to a base mind and to improper conduct. They were filled with all manner of wickedness, evil, covetousness, malice. Full of envy, murder, strife, deceit, malignity, they are gossips, slanderers, haters of God, insolent, haughty, boastful, inventors of evil, disobedient to parents, foolish, faithless, heartless, ruthless. Though they know God's decree that those who do such things deserve to die, they not only do them but approve those who practice them. "Therefore you have no excuse, O man, whoever you are, when you judge another; for in passing judgment upon him you condemn yourself, because you, the judge, are doing the very same things. We know that the judgment of God rightly falls upon those who do such things. Do you suppose, O man, that when you judge those who do such things and yet do them yourself, you will escape the judgment of God? Or do you presume upon the riches of his kindness and forbearance and patience? Do you not know that God's kindness is meant to lead you to repentance? But by your hard and impenitent heart you are storing up wrath for yourself on the day of wrath when God's righteous judgment will be revealed. For he will render to every man according to his works:to those who by patience in well-doing seek for glory and honor and immortality, he will give eternal life; but for those who are factious and do not obey the truth, but obey wickedness, there will be wrath and fury. There will be tribulation and distress for every human being who does evil, the Jew first and also the Greek, but glory and honor and peace for every one who does good, the Jew first and also the Greek. For God shows no partiality." Romans 1:25 - 2:11 Emmaus |
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3077 | Love a consuming fire? | Heb 12:29 | Emmaus | 60086 | ||
inheavenseyes, God's fire consumes His enemies, but for His friends purifies the dross of sin. 1 Cor 3:13 each man's work will become evident; for the day will show it because it is to be revealed with fire, and the fire itself will test the quality of each man's work. 1 Cor 3:15 If any man's work is burned up, he will suffer loss; but he himself will be saved, yet so as through fire. 2 Thess 1:7 and to give relief to you who are afflicted and to us as well when the Lord Jesus will be revealed from heaven with His mighty angels in flaming fire, Heb 1:7 And of the angels He says, "WHO MAKES HIS ANGELS WINDS, AND HIS MINISTERS A FLAME OF FIRE." Heb 10:27 but a terrifying expectation of judgment and THE FURY OF A FIRE WHICH WILL CONSUME THE ADVERSARIES. Emmaus |
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3078 | Scientific Cosmology vs. bible teaching. | Bible general Archive 1 | Emmaus | 60008 | ||
Lionstrong, St. Augustine. still one of the best Christian writers of time. He invented the literary form of autobiography with his "Confessions," and his other masterpiece is The City of God, both still in print and available at Barnes and Noble or Amazon.com among other places. Lots of great spiritual insight and exegesis. Since both books are in the public domain they are also available for reading online, along with all his other numerous writing. Just go to the link below and scroll dowwn to Augustine of Hippo and you can get a preview. http://www.newadvent.org/fathers/ Emmaus |
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3079 | Scientific Cosmology vs. bible teaching. | Bible general Archive 1 | Emmaus | 59836 | ||
True Believer, Augustine of Hippo about 410 A.D.in his book The City of God spoke about time and the nature of the first days of Genesis. "CHAPTER 6 -- THAT THE WORLD AND TIME HAD BOTH ONE BEGINNING, AND THE ONE DID NOT ANTICIPATE THE OTHER. For if eternity and time are rightly distinguished by this, that time does not exist without some movement and transition, while in eternity there is no change, who does not see that there could have been no time had not some creature been made, which by some motion could give birth to change -- the various parts of which motion and change, as they cannot be simultaneous, succeed one another -- and thus, in these shorter or longer intervals of duration, time would begin? Since then, God, in whose eternity is no change at all, is the Creator and Ordainer of time, I do not see how He can be said to have created the world after spaces of time had elapsed, unless it be said that prior to the world there was some creature by whose movement time could pass. And if the sacred and infallible Scriptures say that in the beginning God created the heavens and the earth, in order that it may be understood that He had made nothing previously -- for if He had made anything before the rest, this thing would rather be said to have been made "in the beginning," -- then assuredly the world was made, not in time, but simultaneously with time. For that which is made in time is made both after and before some time -- after that which is past, before that which is future. But none could then be past, for there was no creature by whose movements its duration could be measured. But simultaneously with time the world was made, if in the world's creation change and motion were created, as seems evident from the order of the first six or seven days. For in these days the morning and evening are counted, until, on the sixth day, all things which God then made were finished, and on the seventh the rest of God was mysteriously and sublimely signalized. What kind of days these were it is extremely difficult, or perhaps impossible for us to conceive, and how much more to say! CHAPTER 7 -- OF THE NATURE OF THE FIRST DAYS, WHICH ARE SAID TO HAVE HAD MORNING AND EVENING, BEFORE THERE WAS A SUN. We see, indeed, that our ordinary days have no evening but by the setting, and no morning but by the rising, of the sun; but the first three days of all were passed without sun, since it is reported to have been made on the fourth day. And first of all, indeed, light was made by the word of God, and God, we read, separated it from the darkness, and called the light Day, and the darkness Night; but what kind of light that was, and by what periodic movement it made evening and morning, is beyond the reach of our senses; neither can we understand how it was, and .yet must unhesitatingly believe it. For either it was some material light, whether proceeding from the upper parts of the world, far removed from our sight, or from the spot where the sun was afterwards kindled; or under the name of light the holy city was signified, composed of holy angels and blessed spirits, the city of which the apostle says, "Jerusalem which is above is our eternal mother in heaven;" and in another place, "For ye are all the children of the light, and the children of the day; we are not of the night, nor of darkness."' Yet in some respects we may appropriately speak of a morning and evening of this day also. For the knowledge of the creature is, in comparison of the knowledge of the Creator, but a twilight; and so it dawns and breaks into morning when the creature is drawn to the praise and love of the Creator; and night never falls when the Creator is not forsaken through love of the creature. In fine, Scripture, when it would recount those days in order, never mentions the word night. It never says, "Night was," but "The evening and the morning were the first day." So of the second and the rest. And, indeed, the knowledge of created things contemplated by themselves is, so to speak, more colorless than when they are seen in the wisdom of God, as in the art by which they were made. Therefore evening is a more suitable figure than night; and yet, as I said, morning returns when the creature returns to the praise and love of the Creator. When it does so in the knowledge of itself, that is the first day; when in the knowledge of the firmament, which is the name given to the sky between the waters above and those beneath, that is the second day; when in the knowledge of the earth, and the sea, and all things that grow out of the earth, that is the third day; when in the knowledge of the greater and less luminaries, and all the stars, that is the fourth day; when in the knowledge of all animals that swim in the waters and that fly in the air, that is the fifth day; when in the knowledge of all animals that live on the earth, and of man himself, that is the sixth day." The City of God, Book XI, 6, and 7 |
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3080 | Was Hitler a Christian? | Bible general Archive 1 | Emmaus | 59783 | ||
Vanessa, For documentation on Hilter's plan to destroy the Church go to this link at Rtgers University Neuremberg Project and scroll down to click on "First Installment Winter 2001". http://www-camlaw.rutgers.edu/publications/law-religion/ Emmaus |
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