Results 3281 - 3300 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# | |||
3281 | priests back then different now? | NT general Archive 1 | Emmaus | 46692 | ||
Bravostarr, Priests in the Catholic Church follow the example of Jesus live celibate lives, making them free to devote themselves wholly to the service of the Church. Priests of the Eastern Rites of the Catholic Church are in many cases married. Greek Orthodox priests can marry before they are ordained, but their bishops are always chosen from among the celibate. Catholics believe in the priesthood of all the people but also in the ordained ministerial priethood. This link will take you to the section of The catechism of the Cathollic Chrch on the priesthood or the sacrament of Holy Orders. The paragraph dealing with your specific question is number is 1579. See also Matt 19:12 http://www.christusrex.org/www1/CDHN/orders.html#ORDERS Emmaus |
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3282 | Compare Rev 16:17 with John 19:30? | Rev 16:17 | Emmaus | 46523 | ||
Momapbs, Those who bow down in liturgical celebrations are bowing down to the Lord. It may seem strange to those who are from a non liturgcal tradition, but it is perfectly natural to those who worship the Lord in a liturgical manner. On the other hand Evangelical "altar calls" may make those who worship liturgically somewhat uncomfortable. One might ask what "altar" are they being called to, especially in a Church that does not believe in sacrificial worship and may not even have an altar? The answer of course for both Evangelical and liturgical worshipers is the heavenly altar before the throne of God referred to in Hebrews 9:11-30 and Rev 4 and 5 and 6:9 and 8:1-4 and Rev 11:1. It is no accident that John had his vison of liturgical worship in heaven on the Lord's Day. The pattern of Liturgical worship is closely related to what John describes in Revelation. Liturgical worship is done in form that expresses the prayer that God's "will (including worship) be done on earth as it is in heaven." The opening prayer to the old latin Mass was "I will go to the altar of God," from Psalm 43:4" And we later pray, "Lift up your hearts! We lift them up to the Lord!" That is, like John in Revelation, we go to the altar of God in heaven and lift up our hearts to God in heaven and make ourselves present to the one eternal sacrifice of Jesus in heaven, sometimes on our knees and sometimes with a profound bow and sometimes standing. I presume that the person responding to an "altar call" in an Evangelical church is being called to do the same after he has given his life to Christ, although it may not look the same outwardly. Emmaus |
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3283 | What about early male puberty? | Bible general Archive 1 | Emmaus | 46509 | ||
Hank, Your response is the classic standard of least my parents' and my ages. Kind of goes along with the old question, "If all your friends jumped off the bridge would you do it too?" Emmaus |
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3284 | Is Hades then Purgatory? | Bible general Archive 1 | Emmaus | 46507 | ||
whyn, Hades is the abode of the dead in ancient mythology. It is the term used when we refer to Christ "descening in hell," more accurately translated Hades. Not the same as the hell of the dammed, but more like a place for the the dead, good and evil, with separate compartment as in the the parable of Lazarus and the rich man. Purgatory for Catholic Christians like me, (I am not a pagan) is a place or state of "purgation" or final cleansing of any remanining attachment to sin so that we are completely pure and fit to enter God's presence. This final cleansing is a work of God's comsuming or firey love. More like the ante chamber to heaven than hell. Only those destined for heaven pass through the final purification. It will cease to exist after the final jusdgement when only Heaven and Hell will remain. This of course is the Catholic view and not accepted by other Christians. But it is not a pagan view, opinions to the contrary not withstanding. Emmaus |
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3285 | life of the disciples | Matt 10:2 | Emmaus | 46500 | ||
ANNALEE, You can try this link to the catholic Encyclopedia and search under the apostles names alpahbetically. I don't know if it will be what you want or all that you want, but it should be of some use to you. http://www.newadvent.org/cathen/ Emmaus |
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3286 | Children/Baby baptism Scripture? | Mark 16:16 | Emmaus | 46483 | ||
Makarios, Of course we may disagree on this matter in charity. I have no intention of pursuing the subject further, having made the points I intended to make and thought needed to be made. I have no intent of making a personal attack on anyone. Certainly not an attack against you. I also believe in "believer's baptism," if one has not been baptized and raised in the faith. :-) I was baptised as an infant and raised in the faith. Every Easter Catholics renew their baptismal vows and are reminded of their baptism in a sprinkling rite. My daugther was baptized as an infant and raised in the faith and she continues in the Faith. My wife was born to an atheist Jewish father and a Presbyterian mother. My wife's mother, who died a few months after her husband died and a few months before I met my wife, believed in believer's baptism. She raised my wife in the Methodist Church without having her baptized. My wife, after we had been married 12 years, was baptized at the age of 38 at an Easter Vigil Mass. No one was more surprised than me when she announced that she intended to be baptised and enter the Church. So you see, in my household we cover both sides of the issue. Blessings to you also. Your brother in Christ, Emmaus |
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3287 | Children/Baby baptism Scripture? | Mark 16:16 | Emmaus | 46349 | ||
spehul You will find no explicit scriptural reference to infant baptism. Nor will you find a scriptural prohibition of infant baptism. However,you will find scriptural citations for whole households being baptized without mention of each person's age or personal profession of faith. Acts 16:15,31-33; 1Cor 1:16 Is it a safe to assume that none of these families or households had young children or infants? One can of course ignore the testimony of the early Church Fathers on this subject. But that testimony is the testimony the "historic Christian Faith" of the early Church, to which many say they wish to adhere. Examine all the facts and come to your own decision on the question. The testimony of the Fathers is available on Protestant as well as Catholic websites. Infant baptism is a doctrine held by many Protestant churches as well as Catholics. Baptism is the circumcision of Christ. Col 2:11-12. At what age was circumcision done? And can there be any greater example of God's gratuitous salvation by grace apart from any works than infant baptism? Is God's grace so weak that it cannot help a child grow in faith by grace? How different is that from what we adults do? Emmaus |
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3288 | cannonization of Bible | Matt 22:40 | Emmaus | 46347 | ||
ranaymarie, Here are three articles on the Canon of Scripture. The first and second are on the Old Testament canon and the third is on the New Testamnet canon. http://www.catholic.com/library/Old_Testament_Canon.asp http://www.newadvent.org/cathen/03267a.htm http://www.newadvent.org/cathen/03274a.htm |
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3289 | Healing. James 5:14-16 | James 5:14 | Emmaus | 46228 | ||
farout, Both my daughter and my wife have had the annointing of the sick which is one of the seven sacraments of the catholic Church. For more information try this link. http://www.christusrex.org/www1/CDHN/heal2.html#SICK Emmaus |
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3290 | Children/Baby baptism Scripture? | Mark 16:16 | Emmaus | 46226 | ||
Try this link on infant baptism. http://www.catholic.com/library/Infant_Baptism.asp |
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3291 | does baptism save us? 1Pet.3:21 | 1 Pet 3:21 | Emmaus | 45761 | ||
movingdoll, The early Church Fathers on baptismal grace Part 3 Ambrose of Milan "The Lord was baptized, not to be cleansed himself but to cleanse the waters, so that those waters, cleansed by the flesh of Christ which knew no sin, might have the power of baptism. Whoever comes, therefore, to the washing of Christ lays aside his sins" (Commentary on Luke 2:83 [A.D. 389]). Augustine "It is an excellent thing that the Punic [North African] Christians call baptism salvation and the sacrament of Christ’s body nothing else than life. Whence does this derive, except from an ancient and, as I suppose, apostolic tradition, by which the churches of Christ hold inherently that without baptism and participation at the table of the Lord it is impossible for any man to attain either to the kingdom of God or to salvation and life eternal? This is the witness of Scripture too" (Forgiveness and the Just Deserts of Sin, and the Baptism of Infants 1:24:34 [A.D. 412]). "The sacrament of baptism is most assuredly the sacrament of regeneration" (ibid., 2:27:43). "Baptism washes away all, absolutely all, our sins, whether of deed, word, or thought, whether sins original or added, whether knowingly or unknowingly contracted" (Against Two Letters of the Pelagians 3:3:5 [A.D. 420]). "This is the meaning of the great sacrament of baptism, which is celebrated among us: all who attain to this grace die thereby to sin—as he himself [Jesus] is said to have died to sin because he died in the flesh (that is, ‘in the likeness of sin’)—and they are thereby alive by being reborn in the baptismal font, just as he rose again from the sepulcher. This is the case no matter what the age of the body. For whether it be a newborn infant or a decrepit old man—since no one should be barred from baptism—just so, there is no one who does not die to sin in baptism. Infants die to original sin only; adults, to all those sins which they have added, through their evil living, to the burden they brought with them at birth" (Handbook on Faith, Hope, and Love 13[41] [A.D. 421]). Few truths are so clearly taught in the New Testament as the doctrine that in baptism God gives us grace. Again and again the sacred writers tell us that it is in baptism that we are saved, buried with Christ, incorporated into his body, washed of our sins, regenerated, cleansed, and so on (see Acts 2:38, 22:16; Rom. 6:1–4; 1 Cor. 6:11, 12:13; Gal. 3:26–27; Eph. 5:25-27; Col. 2:11–12; Titus 3:5; 1 Pet. 3:18–22). They are unanimous in speaking of baptism in invariably efficient terms, as really bringing about a spiritual effect. from http://www.catholic.com/library/Baptismal_Grace.asp |
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3292 | does baptism save us? 1Pet.3:21 | 1 Pet 3:21 | Emmaus | 45759 | ||
movingdoll, The early Church Fathers on baptismal grace Part 2 Tertullian "Happy is our sacrament of water, in that, by washing away the sins of our early blindness, we are set free and admitted into eternal life. . . . [But] a viper of the [Gnostic] Cainite heresy, lately conversant in this quarter, has carried away a great number with her most venomous doctrine, making it her first aim to destroy baptism—which is quite in accordance with nature, for vipers and asps . . . themselves generally do live in arid and waterless places. But we, little fishes after the example of our [Great] Fish, Jesus Christ, are born in water, nor have we safety in any other way than by permanently abiding in water. So that most monstrous creature, who had no right to teach even sound doctrine, knew full well how to kill the little fishes—by taking them away from the water!" (Baptism 1 [A.D. 203]). ... "Baptism itself is a corporal act by which we are plunged into the water, while its effect is spiritual, in that we are freed from our sins" (ibid., 7:2). Hippolytus "And the bishop shall lay his hand upon them [the newly baptized], invoking and saying: ‘O Lord God, who did count these worthy of deserving the forgiveness of sins by the laver of regeneration, make them worthy to be filled with your Holy Spirit and send upon them thy grace [in confirmation], that they may serve you according to your will" (The Apostolic Tradition 22:1 [A.D. 215]). Cyprian of Carthage "While I was lying in darkness . . . I thought it indeed difficult and hard to believe . . . that divine mercy was promised for my salvation, so that anyone might be born again and quickened unto a new life by the laver of the saving water, he might put off what he had been before, and, although the structure of the body remained, he might change himself in soul and mind. . . . But afterwards, when the stain of my past life had been washed away by means of the water of rebirth, a light from above poured itself upon my chastened and now pure heart; afterwards, through the Spirit which is breathed from heaven, a second birth made of me a new man" (To Donatus 3–4 [A.D. 246]). Aphraahat the Persian Sage "From baptism we receive the Spirit of Christ. At that same moment in which the priests invoke the Spirit, heaven opens, and he descends and rests upon the waters, and those who are baptized are clothed in him. The Spirit is absent from all those who are born of the flesh, until they come to the water of rebirth, and then they receive the Holy Spirit. . . . [I]n the second birth, that through baptism, they receive the Holy Spirit" (Treatises 6:14:4 [A.D. 340]). Cyril of Jerusalem "If any man does not receive baptism, he does not have salvation. The only exception is the martyrs, who, even without water, will receive baptism, for the Savior calls martyrdom a baptism [Mark 10:38]. . . . Bearing your sins, you go down into the water; but the calling down of grace seals your soul and does not permit that you afterwards be swallowed up by the fearsome dragon. You go down dead in your sins, and you come up made alive in righteousness" (Catechetical Lectures 3:10, 12 [A.D. 350]). Basil the Great "For prisoners, baptism is ransom, forgiveness of debts, the death of sin, regeneration of the soul, a resplendent garment, an unbreakable seal, a chariot to heaven, a royal protector, a gift of adoption" (Sermons on Moral and Practical Subjects 13:5 [A.D. 379]). Council of Constantinople I "We believe . . . in one baptism for the remission of sins" (Nicene Creed [A.D. 381]). from http://www.catholic.com/library/Baptismal_Grace.asp |
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3293 | does baptism save us? 1Pet.3:21 | 1 Pet 3:21 | Emmaus | 45757 | ||
movingdoll, Here is how the early Church Fathers interpreted the scriptures about baptism. Part 1 "The early Fathers were equally unanimous in affirming baptism as a means of grace. They all recognized the Bible’s teaching that "[In the ark] a few, that is, eight persons, were saved through water. Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a clear conscience, through the resurrection of Jesus Christ" (1 Pet. 3:20–21, emphasis added). Protestant early Church historian J. N. D. Kelly writes, "From the beginning baptism was the universally accepted rite of admission to the Church. . . . As regards its significance, it was always held to convey the remission of sins . . . we descend into the water ‘dead’ and come out again ‘alive’; we receive a white robe which symbolizes the Spirit . . .the Spirit is God himself dwelling in the believer, and the resulting life is a re-creation. Prior to baptism . . . our heart was the abode of demons . . . [but] baptism supplies us with the weapons for our spiritual warfare" (Early Christian Doctrines, 193–4). The Letter of Barnabas "Regarding [baptism], we have the evidence of Scripture that Israel would refuse to accept the washing which confers the remission of sins and would set up a substitution of their own instead [Ps. 1:3–6]. Observe there how he describes both the water and the cross in the same figure. His meaning is, ‘Blessed are those who go down into the water with their hopes set on the cross.’ Here he is saying that after we have stepped down into the water, burdened with sin and defilement, we come up out of it bearing fruit, with reverence in our hearts and the hope of Jesus in our souls" (Letter of Barnabas 11:1–10 [A.D. 74]). Hermas "‘I have heard, sir,’ said I, ‘from some teacher, that there is no other repentance except that which took place when we went down into the water and obtained the remission of our former sins.’ He said to me, ‘You have heard rightly, for so it is’" (The Shepherd 4:3:1–2 [A.D. 80]). Ignatius of Antioch "Let none of you turn deserter. Let your baptism be your armor; your faith, your helmet; your love, your spear; your patient endurance, your panoply" (Letter to Polycarp 6 [A.D. 110]). Second Clement "For, if we do the will of Christ, we shall find rest; but if otherwise, then nothing shall deliver us from eternal punishment, if we should disobey his commandments. . . . [W]ith what confidence shall we, if we keep not our baptism pure and undefiled, enter into the kingdom of God? Or who shall be our advocate, unless we be found having holy and righteous works?’ (Second Clement 6:7–9 [A.D. 150]). Justin Martyr "Whoever are convinced and believe that what they are taught and told by us is the truth, and professes to be able to live accordingly, are instructed to pray and to beseech God in fasting for the remission of their former sins, while we pray and fast with them. Then they are led by us to a place where there is water, and they are reborn in the same kind of rebirth in which we ourselves were reborn: ‘In the name of God, the Lord and Father of all, and of our Savior Jesus Christ, and of the Holy Spirit,’ they receive the washing of water. For Christ said, ‘Unless you be reborn, you shall not enter the kingdom of heaven’" (First Apology 61:14–17 [A.D. 151]). Theophilus of Antioch "Moreover, those things which were created from the waters were blessed by God, so that this might also be a sign that men would at a future time receive repentance and remission of sins through water and the bath of regeneration—all who proceed to the truth and are born again and receive a blessing from God" (To Autolycus 12:16 [A.D. 181]). Clement of Alexandria "When we are baptized, we are enlightened. Being enlightened, we are adopted as sons. Adopted as sons, we are made perfect. Made perfect, we become immortal . . . ‘and sons of the Most High’ [Ps. 82:6]. This work is variously called grace, illumination, perfection, and washing. It is a washing by which we are cleansed of sins, a gift of grace by which the punishments due our sins are remitted, an illumination by which we behold that holy light of salvation" (The Instructor of Children 1:6:26:1 [A.D. 191]). From http://www.catholic.com/library/Baptismal_Grace.asp |
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3294 | What/who is "the rock" | Matt 16:18 | Emmaus | 45752 | ||
jdf, This subject has been discussed recently and there was a related thread a few months ago. If you wish to see the discussion, go to Quick search on the upper right of the screen and type in these ID#s in sequence and you will see the flow of the flow of the discussion. 41829, 41846, 41942, 41955, 41971, 41996 and 27130, 27231, 27496, 27507 Emmaus |
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3295 | How do I study Revelations? | Bible general Archive 1 | Emmaus | 45392 | ||
Sweetangel I suggest this site for one resource you may find helpful. http://www.e3mil.com/css/biblestudy.asp Emmaus |
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3296 | Is the Book of Mormon inspired of God? | Bible general Archive 1 | Emmaus | 45385 | ||
No, not inspired by God. Yes, written by a man. No historical or archeolgical evidence. |
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3297 | Can you give the places? | Bible general Archive 1 | Emmaus | 45384 | ||
Between the front cover and the back cover. |
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3298 | Cain and Seth's wives descended from who | Genesis | Emmaus | 45383 | ||
Beam me up Scottie! | ||||||
3299 | Cain and Seth's wives descended from who | Genesis | Emmaus | 45226 | ||
Scott, Without conceding the point you are attempting to make, allow me also to take another approach on the question you raised about some commentataries dealing with the Cain and his wife because of the issue of incest. That was what prompted my initial response. You handled the question, which I believe the bible does not raise, by proposing polygenism. You said: "Now that we know that man was created a living creature and there were more then just one man and one woman created lets look at Cain and his wife...." Do we know that there was more than one man and woman created? No! In fact Genesis states clearly that Eve was "the mother of all the living." ( Gen 3:20) Meaning that all are decended from her. The bible also states that Adam and Eve "had others sons and daughters." Gen 5:4) The bible state that Cain took a woman as his wife. (Gen 4:17) The implication based on direct scriptural statements is not that other pairs were created with Adam and Eve, but rather that Cain took to wife another female decendent of Adam and Eve. That could have been a sister or a neice or even a further degree od consanguinity depended on when Cain married and when the other children of Adam and Eve were born. If a neice or further removed relation the union was not prohibited by Lv 18:6-18. Hence no incest as defined by the Law presented in Exodus or Leviticus. And consider the fact that Adam and Eve while in the garden did not obey the command to "be fruitfull and multiply," but obeyed that command only after they were expelled from the garden. Kind of turns the stupid notion that original sin was somehow related to sex between a man and his wife on it's head doesn't it? More likely the other way around it would seem. The sin may have been the refusal to be fruitful and mutiply. Trying to have the garden all to themselves like selfish children. But I am not advocating that theory. It is just an interesting tangental thought to ponder. My main point is one Adam and one New Adam! Romans 5:15-17 15: But the free gift is not like the trespass. For if many died through one man's trespass, much more have the grace of God and the free gift in the grace of that one man Jesus Christ abounded for many. 16: And the free gift is not like the effect of that one man's sin. For the judgment following one trespass brought condemnation, but the free gift following many trespasses brings justification. 17: If, because of one man's trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Jesus Christ. 1 Cor 15:45-49 45: Thus it is written, "The first man Adam became a living being"; the last Adam became a life-giving spirit. 46: But it is not the spiritual which is first but the physical, and then the spiritual. 47: The first man was from the earth, a man of dust; the second man is from heaven. 48: As was the man of dust, so are those who are of the dust; and as is the man of heaven, so are those who are of heaven. 49: Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven. One Adam, one New Adam, Jesus Christ! Emmaus |
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3300 | What is wrong with Paganism? | John 14:6 | Emmaus | 45016 | ||
LostAndNotFound, Paganism is the dominant faith of most of the world, even in our culture, although not always called paganism. At the simplest level it comes down to this: worshipping the creation rather than the creator. Emmaus |
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