Results 3221 - 3240 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# | |||
3221 | Who was the mother of Mary? | NT general Archive 1 | Emmaus | 50037 | ||
Anna or Ann according to tradition. | ||||||
3222 | the paradox of forgiveness and judgement | Ps 62:12 | Emmaus | 49996 | ||
Katherine, You may want to consider this paradox in the context of the old song Trust and Obey. And also see how St. Paul opens and closes the letter to the Romans, that great book of faith, by speaking of "the obedience of faith" in Romans1:5 and Romans 16:26. Not to mention James 2:18. Paradox is about apparent but not real contradictions that may be difficult to explain even when we know they are both true and real from observation and experience. Like God's justice and mercy. Like Jesus being fully devine and fully human. When we work in obedient faith it is not because we can make God owe us, but because of love and gratitude and a desire to please God. By the same token when God "repays" us it is out of love not because He is obligated to us. It is all in the family which is bound by love not obligation. Did the father of the prodigal son reward his returning son out of obligation or shower him with gifts out of love? Did the son repent and return out of obligation or with the intent of making the father obligated? Or out of a sense of understanding that his father was a loving father who had always been good to him and who was master he would rather serve voluntarily? Emmaus |
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3223 | 1 Peter 3:19-20. What does it mean? | 2 Pet 2:4 | Emmaus | 49920 | ||
Debbie, The parable of Lazarus and teh rich man may shed some light on this question.See Luke 16:19-31. Until the Ascenion of Jesus in to heaven in Glory the souls of the just who could not yet enter into heaven were said to await their redemption in "the bosum of Abraham." As illustrated in the parable the souls of the unjust were also in a similarly approriate place indicative of their final destination. Emmaus |
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3224 | catholic and protestant salvation view | Eph 4:3 | Emmaus | 49552 | ||
Joe, Once again you have the last word. Emmaus |
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3225 | catholic and protestant salvation view | Eph 4:3 | Emmaus | 49531 | ||
Joe, Thank you. I was aware of the different language in the American Confession. I am happy to know you subscribe to it. Hope springs eternal for an ultimate reconciliation at some point. Emmaus |
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3226 | catholic and protestant salvation view | Eph 4:3 | Emmaus | 49530 | ||
"So while there is some similarity between fate and biblical predestination in that our destinies are determined in eternity without our consent (which Augustine rightly pointed out would be in favor of rejection of Christ), in biblical terms we will all willingly embrace the path that leads to our destiny." Joe Well Joe I guess that's how you choose to see it. Or is that how it is chosen for you to see it? Emmaus |
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3227 | catholic and protestant salvation view | Eph 4:3 | Emmaus | 49488 | ||
Joe, "It is different from the pagan idea of fate. Fatalism says that no matter what one does, his/her outcome is certain" Joe From the WCF "III. By the decree of God, for the manifestation of His glory, some men and angels[6] are predestinated unto everlasting life; and others foreordained to everlasting death.[7] IV. These angels and men, thus predestinated, and foreordained, are particularly and unchangeably designed, and their number so certain and definite, that it cannot be either increased or diminished.[8]" I still don't see the difference, even when it is dressed up in Christian terminology. But I have followed your discussions with Tim and see no point in covering the same ground. Emmaus |
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3228 | catholic and protestant salvation view | Eph 4:3 | Emmaus | 49481 | ||
Joe, Perusing the WCF upon your suggestion I found much classical solid pre- Reformation theology, but also, among other things, quickly came upon the following. From the WCF "III. By the decree of God, for the manifestation of His glory, some men and angels[6] are predestinated unto everlasting life; and others foreordained to everlasting death.[7] IV. These angels and men, thus predestinated, and foreordained, are particularly and unchangeably designed, and their number so certain and definite, that it cannot be either increased or diminished.[8]" I must admit that I cannot see the difference between the above paragraphs from the WCF and the concept of fate among the ancient pagan cultures. And it certainly sounds more like the "Bad News" than the Good News for most people. I think it is this form of "double predestination" that is the thing that drives some people from the Calvinist position, which otherwise has the best and most developed theology and among Protestants. Emmaus |
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3229 | catholic and protestant salvation view | Eph 4:3 | Emmaus | 49475 | ||
Joe, I am sure I will suvive strong words. Do you susbcribe to the "anti-Christ" description of the pope in Chapter XXV of the WCF? Talk about anathemas. Emmaus |
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3230 | Gaius Julio | Luke 2:1 | Emmaus | 49473 | ||
Gaius Julius Caesar (100 - 44 BC) Ceasar Octavius (AUGUSTUS) (31 B.C. - 14 A.D.) Tiberius Claudias Nero (A.D. 14-37) Gaius (Caligula) (A.D. 37-41 AD) Emmaus |
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3231 | catholic and protestant salvation view | Eph 4:3 | Emmaus | 49400 | ||
Joe, Of course I would disagree with your analysis, especially comparing different Catholic religious orders with different Protestant denominations. Their dogmatic theology is not different as you will find in different Protestant denominations. Of all the points you make that is the weakest. The unity of the Protestant denominations is in what they are not (Catholic) rather than than in what they are, since they are regularly protestants among themselves as seem by the proliferation of churches, denominational or non. And the argument about the ancient heretics using scripture to support their positions is valid They did that in exactly the same way various parties do the same thing on this forum. The difference is that in the forum and in the Protestant world there is no other really binding authority if one Church, say Lutheran or Reformed, has no more authority than another in resolving these scriptural disputes as the Church Councils do. So we have the sad scandal and spectacle of an ever expanding pattern of division with no hope for an end in sight until the second coming unless there is some sort of significant reunification, which humanly speaking seems rather unlikely without some sort of intervention of divine grace. Emmaus One thing even more sure is that you and I are not going to resolve the matter in our discussions no matter how much we may enjoy the exchange and intellectual and theological exercise. Emmaus |
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3232 | catholic and protestant salvation view | Eph 4:3 | Emmaus | 49374 | ||
Joe, As I have previously indicated this subject s not my forte. However I found an interesting dialogue on another website that cover the exact same ground between a Reformed believer and a Catholic who is better organized in this area than I, although I recognize and have read his sources. If you can take time from battles on other fronts, the dialogue at these links may speak to a great extent for both of us. The dialogue is in two parts, hence the two links in order. Have a good holiday weekend. http://catholicoutlook.com/tim1.html http://catholicoutlook.com/tim12.html Emmaus |
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3233 | TRINITY | Bible general Archive 1 | Emmaus | 49355 | ||
Reformer Joe a crypto Catholic according to Jesus is God!? Maybe that Catechism was right Joe and you are a Catholic in some sort of imperfect union with the rest of us. Brother Joe! :-) Emmaus |
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3234 | catholic and protestant salvation view | Eph 4:3 | Emmaus | 49183 | ||
Joe, Here is link which addresses a question about "the current status of the anathemas of Trent" and also a touches on the fact that the anathemas of that Council were canon law anathemas, which differs from biblical anathemas. I must confess it is not a question I loose a lot of sleep over. (I also don't loose any sleep over Protestant anathemas of Catholics, whatever form they take.)But apparently you are not alone in your interest. http://www.cin.org/users/james/questions/q137.htm Emmaus |
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3235 | catholic and protestant salvation view | Eph 4:3 | Emmaus | 49181 | ||
Joe, I don't think I will successfully clarify the issue for you. The best I can say is that the anathemas were against those promoting the dissentions of the day. And the anathema, I am sure you will find this hard to accept) is sometimes called "the charitable anathema", because thay is meant not to be a verdict of eternal damanation ( which can only be decided by God), but a breaking of fellowship in the hope that the one excommunicated will see the error of his ways and repent. This is still done today in Protestant Churches as well as the Catholic Church. Emmaus |
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3236 | A man that won't work | 2 Thess 3:10 | Emmaus | 49177 | ||
Thanks Mommaps. I have responded at your request. Emmaus |
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3237 | catholic and protestant salvation view | Eph 4:3 | Emmaus | 49175 | ||
Joe, Thankfully Joe the buck doesn't stop with you. :-) And as you know, the door swung both ways on condemnations in those days. A few other paragraphs of the Catechism for those on both side who may wish to strive for unity and charity in the present. 817 In fact, "in this one and only Church of God from its very beginnings there arose certain rifts, which the Apostle strongly censures as damnable. But in subsequent centuries much more serious dissensions appeared and large communities became separated from full communion with the Catholic Church - for which, often enough, men of both sides were to blame." The ruptures that wound the unity of Christ's Body - here we must distinguish heresy, apostasy, and schism - do not occur without human sin: Where there are sins, there are also divisions, schisms, heresies, and disputes. Where there is virtue, however, there also are harmony and unity, from which arise the one heart and one soul of all believers. 818 "However, one cannot charge with the sin of the separation those who at present are born into these communities [that resulted from such separation] and in them are brought up in the faith of Christ, and the Catholic Church accepts them with respect and affection as brothers .... All who have been justified by faith in Baptism are incorporated into Christ; they therefore have a right to be called Christians, and with good reason are accepted as brothers in the Lord by the children of the Catholic Church." Emmaus |
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3238 | accuracy of oral traditions? | 2 Tim 3:16 | Emmaus | 49172 | ||
bravostarr, The answer to your question, as you will see, varies with the responder. Some with hold to "Sola Scriptura", others to Scripture and Tradition so that disputes about scripture and theology within the Church can be brought to some closure at some point where essential unity is at stake. 2 Tim 3:16 is the favored passage, among others, of the former group. Among the later group such passages as 1 Tim 3:15 "if I am delayed, you may know how one ought to behave in the household of God, which is the church of the living God, the pillar and bulwark of the truth" and Matt 18:15-18 "15: "If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother. But if he does not listen, take one or two others along with you, that every word may be confirmed by the evidence of two or three witnesses. If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector. Truly, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven", are added to the mix, among other passages. I think you will find that most differences boil down to the issue of authority one way or another. Emmaus |
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3239 | catholic and protestant salvation view | Eph 4:3 | Emmaus | 49168 | ||
bravostarr, Catholics view Protestants as Christian brothers and sisters, although "separated bretheren" because of our differences. Though the difference are significant, those things we hold in common are much greater than the differences. Below are two brief paragraphs from The Catechism of the Catholic Church on how the Catholic Church views other Christian Communions. 819 "Furthermore, many elements of sanctification and of truth" are found outside the visible confines of the Catholic Church: "the written Word of God; the life of grace; faith, hope, and charity, with the other interior gifts of the Holy Spirit, as well as visible elements." Christ's Spirit uses these Churches and ecclesial communities as means of salvation, whose power derives from the fullness of grace and truth that Christ has entrusted to the Catholic Church. All these blessings come from Christ and lead to him, and are in themselves calls to "Catholic unity." 838 "The Church knows that she is joined in many ways to the baptized who are honored by the name of Christian, but do not profess the Catholic faith in its entirety or have not preserved unity or communion under the successor of Peter." Those "who believe in Christ and have been properly baptized are put in a certain, although imperfect, communion with the Catholic Church." With the Orthodox Churches, this communion is so profound "that it lacks little to attain the fullness that would permit a common celebration of the Lord's Eucharist." Emmaus |
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3240 | A man that won't work | 2 Thess 3:10 | Emmaus | 49072 | ||
"If any one does not provide for his relatives, and especially for his own family, he has disowned the faith and is worse than an unbeliever." 1 Timothy 5:8 "How long will you lie there, O sluggard? When will you arise from your sleep? A little sleep, a little slumber, a little folding of the hands to rest, and poverty will come upon you like a vagabond, and want like an armed man. " Proverbs 6:9-11 |
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