Results 3321 - 3340 of 3728
|
||||||
Results from: Answered Bible Questions, Answers, Unanswered Bible Questions, Notes Author: Emmaus Ordered by Date |
||||||
Results | Verse | Author | ID# | |||
3321 | Does Paul's writings be teach us more..? | Acts 9:15 | Emmaus | 43111 | ||
James, It is clear that Paul in his teaching about relationships between men and women, especially husbands and wives, is often teaching them to relate to one another in the same way that Christ, the Bridegroom of the Church, his Bride relate or in the case of the Church should relate to one another. Emmaus |
||||||
3322 | How can God let us go through pain? | 1 Pet 2:24 | Emmaus | 43088 | ||
heisthe1, How can we conform ourselves to Christ and take up our cross daily to follow Him without suffering? "Get the behind me Satan! You are an obstacle to me. You are thinking not as God, does but as men do.... Whoever wishes to come after me must deny himself, take up his cross and follow me. For whoever looses his life will save it and whoever wishes to save his life will loose it." Matt 16:23-24. No cheap grace! Free but not cheap.If we want to follow Him into glory we must follow Him into suffering and death. Emmaus |
||||||
3323 | Is suicide a mortal sin? | 2 Sam 17:23 | Emmaus | 43084 | ||
Reba, Suicide is forbidden by the commandment, "Thou shalt not kill." Our life belongs to God who created it. Here is the official teaching of the question from The Catechism, since you are raising the question in a Catholic context. 2325 Suicide is seriously contrary to justice, hope, and charity. It is forbidden by the fifth commandment. Suicide 2280 Everyone is responsible for his life before God who has given it to him. It is God who remains the sovereign Master of life. We are obliged to accept life gratefully and preserve it for his honor and the salvation of our souls. We are stewards, not owners, of the life God has entrusted to us. It is not ours to dispose of. 2281 Suicide contradicts the natural inclination of the human being to preserve and perpetuate his life. It is gravely contrary to the just love of self. It likewise offends love of neighbor because it unjustly breaks the ties of solidarity with family, nation, and other human societies to which we continue to have obligations. Suicide is contrary to love for the living God. 2282 If suicide is committed with the intention of setting an example, especially to the young, it also takes on the gravity of scandal. Voluntary co-operation in suicide is contrary to the moral law. Grave psychological disturbances, anguish, or grave fear of hardship, suffering, or torture can diminish the responsibility of the one committing suicide. 2283 We should not despair of the eternal salvation of persons who have taken their own lives. By ways known to him alone, God can provide the opportunity for salutary repentance. The Church prays for persons who have taken their own lives. Emmaus |
||||||
3324 | Is suicide a mortal sin? | 2 Sam 17:23 | Emmaus | 43081 | ||
Reba, Objectively the Church teaches that suicide is a mortal sin because it indicates dispair and a lack of faith as illustrated by Judas. On the other hand tyhe Church acknowledges it is difficult to know the subjective state of mind of a particular one who commits suicide. Was the person mentally ill and therefore not accountable, etc.? So the Church has condemmed suicide objectively as motal sin and has in the past refused Christian burial to those who kill themselves, but now often exhibits a more compassionate approach for the benefit of the survivors. I am not sure if this is a good thing or not. The refusal of Chritian burial for suicides served a very practicle purpose. It deterred many who contemplated suicide and later recovered from their depression or dispair. This is clinically documented in many cases where people have admitted that the only reason they did not kill themselves when they were tempted to suicide was because of the teaching of the Church that it was a mortal sin to take one's own life and one would therfore be damned to hell. Emmaus |
||||||
3325 | time | Acts 1:3 | Emmaus | 42910 | ||
Hank, Kalos, Scott, Makarios, May I throw into the mix what I find a helful guide regarding how we should approach the relationship between the literal and spiritual sense of scripture? The senses of Scripture "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. 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." 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. 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". 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. 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." The Catechism Emmaus |
||||||
3326 | What does Revelation 3:14-22 mean? | Rev 3:14 | Emmaus | 42524 | ||
Here is some commentary material for you. Rev 3:14 Christ's title of "the Amen" is similar to the title given him in 2 cor 1:20. Both times are instance of a divine name being applied to christ, thereby asserting his divinity. The "Amen" is an assertion of truth and veracity and connects with the title of "the true one" in the previous letter. "Faithful and true" spell out the full meaning of the "Amen" title. For "in the begiining of God's creation" see John 1:3 "all things were made through him" therefore He with the Father and Holy Spirit is the creator of heaven and earth. 3:15-16 The prosperity Laodicea enjoyed may have contributed to the laxity and lukewarmness the Church is accused of here. Israel tended to take the same path in easy times and become forgetful of Yaweh. See Duet 31:12; Duet 32:15; Hosea 13:6; Jer 5:7. The presence of hot springs near the city explains the language of this passage. 3:17-19 The Laodicean did not realize how precarious their spiritual situation was because of their prosperity and fell victim to the self conceit of the rich which moved our Lord to say that the rich enter heaven only with difficulty, Matt 19:23. Jesus says they must wear his garment of righteousness (Matt 17:2; Rev 3:4-5; 7:9) not look to the garments from Laodicea's famous textiles, black woolen cloth. His ointment which cures spiritual blindness is also in contrast to the an ointment for the eyes developed by the famous oculists of Ladodices, Zeuxis and Philetoes. For God reproving whom He loves see Prov 3:12 and Hebrews 12:7-8. 3:20-22 This is reminicent of Song of Songs 5:2 and beautifully illustrated God's tender love for us, calling us to deeper intimacy with him.When we are in love we listen for the sound of our lover's approach and call to us. These comments are paraphrased from The Navarre Bible and Commentary. Four Courts Press, 1992 Dublin, Ireland Hope it is some help. Emmaus |
||||||
3327 | Was Peter ever in the city of rome? | Acts 15:7 | Emmaus | 42395 | ||
Thanks, I thought I might be missing it. |
||||||
3328 | Was Peter ever in the city of rome? | Acts 15:7 | Emmaus | 42326 | ||
Searcher, That the Bible does not explicitly say Peter went to Rome does not exclude rest of the historical record from shedding light on the historical question which was posed. I don't think the Bible explicity says Paul was there either, although he says he is imprisioned in several epistles. The same extra-Biblical sources attest to Paul's presence in Rome. Strange that the question of Paul was ever in Rome is never raised. The writings of the early Fathers are also useful for learning how the early Church and those men who were instructed by the Apostles interpreted the scriptures and the Gospel handed down to them. Emmaus |
||||||
3329 | Why would someone get rebaptised? | Bible general Archive 1 | Emmaus | 42318 | ||
Joe, As far as I know there is no official Catholic position on this passage. I agree it is challenging. I certainly do not have any definitive answer. One might assume (although you have already been chastised for that) the children were baptized. But where does that leave the unbelieving spouse? What leaps to my mind is "they become one flesh" which leads to some other questions, some of which have already bee touched on regarding the relationship between circumcision in the OT (only for males) and baptism in the NT (for all) and becoming a member of the Covenant Community or the People of God. Paul addresses some as he continues in 1 Cor. This was not a question for which I had already formulated a pat answer. The question just came to my mind as I was follwing your exchange. Emmaus |
||||||
3330 | Was Peter ever in the city of rome? | Acts 15:7 | Emmaus | 42307 | ||
cmgindi, part 1 of 2 Here is just a brief sampling of the writings of some of the earliest post apostolic Church Fathers, all dated while the Church was still under the persecution of Rome. In his first epistle, Peter tells his readers that he is writing from "Babylon" (1 Pet. 5:13), which was a first-century code word for the city of pagan Rome. Further, the Fathers are unanimous in declaring that he went to Rome and was martyred there under the pagan emperor Nero. Ignatius of Antioch "Not as Peter and Paul did, do I command you [Romans]. They were apostles, and I am a convict" (Letter to the Romans 4:3 [A.D. 110]). Dionysius of Corinth "You [Pope Soter] have also, by your very admonition, brought together the planting that was made by Peter and Paul at Rome and at Corinth; for both of them alike planted in our Corinth and taught us; and both alike, teaching similarly in Italy, suffered martyrdom at the same time" (Letter to Pope Soter [A.D. 170], in Eusebius, History of the Church 2:25:8). Irenaeus "Matthew also issued among the Hebrews a written Gospel in their own language, while Peter and Paul were evangelizing in Rome and laying the foundation of the Church" (Against Heresies, 3, 1:1 [A.D. 189]). "But since it would be too long to enumerate in such a volume as this the succession of all the churches, we shall confound all those who, in whatever manner, whether through self-satisfaction or vainglory, or through blindness and wicked opinion, assemble other than where it is proper, by pointing out here the succession of the bishops of the greatest and most ancient church known to all, founded and organized at Rome by the two most glorious apostles, Peter and Paul, that church which has the tradition and the faith which comes down to us after having been announced to men by the apostles. With that church [of Rome], because of its superior origin, all the churches must agree, that is, all the faithful in the whole world, and it is in her that the faithful everywhere have maintained the apostolic tradition" (ibid., 3, 3, 2). "The blessed apostles [Peter and Paul], having founded and built up the church [of Rome], they handed over the office of the episcopate to Linus. Paul makes mention of this Linus in the letter to Timothy [2 Tim. 4:21]. To him succeeded Anacletus, and after him, in the third place from the apostles, Clement was chosen for the episcopate. He had seen the blessed apostles and was acquainted with them. It might be said that he still heard the echoes of the preaching of the apostles and had their traditions before his eyes. And not only he, for there were many still remaining who had been instructed by the apostles. In the time of Clement, no small dissension having arisen among the brethren in Corinth, the church in Rome sent a very strong letter to the Corinthians, exhorting them to peace and renewing their faith. . . . To this Clement, Evaristus succeeded . . . and now, in the twelfth place after the apostles, the lot of the episcopate [of Rome] has fallen to Eleutherius. In this order, and by the teaching of the apostles handed down in the Church, the preaching of the truth has come down to us" (ibid., 3, 3, 3). Gaius "It is recorded that Paul was beheaded in Rome itself, and Peter, likewise, was crucified, during the reign [of the Emperor Nero]. The account is confirmed by the names of Peter and Paul over the cemeteries there, which remain to the present time. And it is confirmed also by a stalwart man of the Church, Gaius by name, who lived in the time of Zephyrinus, bishop of Rome. This Gaius, in a written disputation with Proclus, the leader of the sect of Cataphrygians, says this of the places in which the remains of the aforementioned apostles were deposited: ‘I can point out the trophies of the apostles. For if you are willing to go to the Vatican or to the Ostian Way, you will find the trophies of those who founded this Church’" (Disputation with Proclus [A.D. 198] in Eusebius, Church History 2:25:5). Clement of Alexandria "The circumstances which occasioned . . . [the writing] of Mark were these: When Peter preached the Word publicly at Rome and declared the gospel by the Spirit, many who were present requested that Mark, who had been a long time his follower and who remembered his sayings, should write down what had been proclaimed" (Sketches [A.D. 200], in a fragment from Eusebius, History of the Church, 6, 14:1). Emmaus |
||||||
3331 | Was Peter ever in the city of rome? | Acts 15:7 | Emmaus | 42306 | ||
cmgindi, Part 2 of 2 Tertullian "But if you are near Italy, you have Rome, where authority is at hand for us too. What a happy church that is, on which the apostles poured out their whole doctrine with their blood; where Peter had a passion like that of the Lord, where Paul was crowned with the death of John [the Baptist, by being beheaded]" (Demurrer Against the Heretics 36 [A.D. 200]). "[T]his is the way in which the apostolic churches transmit their lists: like the church of the Smyrneans, which records that Polycarp was placed there by John, like the church of the Romans, where Clement was ordained by Peter" (ibid., 32:2). "Let us see what milk the Corinthians drained from Paul; against what standard the Galatians were measured for correction; what the Philippians, Thessalonians, and Ephesians read; what even the nearby Romans sound forth, to whom both Peter and Paul bequeathed the gospel and even sealed it with their blood" (Against Marcion 4, 5:1 [A.D. 210]). The Poem Against the Marcionites "In this chair in which he himself had sat, Peter in mighty Rome commanded Linus, the first elected, to sit down. After him, Cletus too accepted the flock of the fold. As his successor, Anacletus was elected by lot. Clement follows him, well-known to apostolic men. After him Evaristus ruled the flock without crime. Alexander, sixth in succession, commends the fold to Sixtus. After his illustrious times were completed, he passed it on to Telesphorus. He was excellent, a faithful martyr . . . " (Poem Against the Marcionites 276–284 [A.D. 267]). Eusebius of Caesarea "[In the second] year of the two hundredth and fifth Olympiad [A.D. 42]: The apostle Peter, after he has established the church in Antioch, is sent to Rome, where he remains as a bishop of that city, preaching the gospel for twenty-five years" (The Chronicle [A.D. 303]). Peter of Alexandria "Peter, the first chosen of the apostles, having been apprehended often and thrown into prison and treated with ignominy, at last was crucified in Rome" (Penance, canon 9 [A.D. 306]). Lactantius "When Nero was already reigning, Peter came to Rome, where, in virtue of the performance of certain miracles which he worked . . . he converted many to righteousness and established a firm and steadfast temple to God. When this fact was reported to Nero . . . he sprang to the task of tearing down the heavenly temple and of destroying righteousness. It was he that first persecuted the servants of God. Peter he fixed to a cross, and Paul he slew" (The Deaths of the Persecutors 2:5 [A.D. 318]). Emmaus |
||||||
3332 | Was Peter ever in the city of rome? | Acts 15:7 | Emmaus | 42305 | ||
cmgindi, part 1 of 2 Here is just a brief sampling of the writings of some of the earliers post apostolic Church Fathers, all dated while the Church was still under the persecution of Rome. In his first epistle, Peter tells his readers that he is writing from "Babylon" (1 Pet. 5:13), which was a first-century code word for the city of pagan Rome. Further, the Fathers are unanimous in declaring that he went to Rome and was martyred there under the pagan emperor Nero. Ignatius of Antioch "Not as Peter and Paul did, do I command you [Romans]. They were apostles, and I am a convict" (Letter to the Romans 4:3 [A.D. 110]). Dionysius of Corinth "You [Pope Soter] have also, by your very admonition, brought together the planting that was made by Peter and Paul at Rome and at Corinth; for both of them alike planted in our Corinth and taught us; and both alike, teaching similarly in Italy, suffered martyrdom at the same time" (Letter to Pope Soter [A.D. 170], in Eusebius, History of the Church 2:25:8). Irenaeus "Matthew also issued among the Hebrews a written Gospel in their own language, while Peter and Paul were evangelizing in Rome and laying the foundation of the Church" (Against Heresies, 3, 1:1 [A.D. 189]). "But since it would be too long to enumerate in such a volume as this the succession of all the churches, we shall confound all those who, in whatever manner, whether through self-satisfaction or vainglory, or through blindness and wicked opinion, assemble other than where it is proper, by pointing out here the succession of the bishops of the greatest and most ancient church known to all, founded and organized at Rome by the two most glorious apostles, Peter and Paul, that church which has the tradition and the faith which comes down to us after having been announced to men by the apostles. With that church [of Rome], because of its superior origin, all the churches must agree, that is, all the faithful in the whole world, and it is in her that the faithful everywhere have maintained the apostolic tradition" (ibid., 3, 3, 2). "The blessed apostles [Peter and Paul], having founded and built up the church [of Rome], they handed over the office of the episcopate to Linus. Paul makes mention of this Linus in the letter to Timothy [2 Tim. 4:21]. To him succeeded Anacletus, and after him, in the third place from the apostles, Clement was chosen for the episcopate. He had seen the blessed apostles and was acquainted with them. It might be said that he still heard the echoes of the preaching of the apostles and had their traditions before his eyes. And not only he, for there were many still remaining who had been instructed by the apostles. In the time of Clement, no small dissension having arisen among the brethren in Corinth, the church in Rome sent a very strong letter to the Corinthians, exhorting them to peace and renewing their faith. . . . To this Clement, Evaristus succeeded . . . and now, in the twelfth place after the apostles, the lot of the episcopate [of Rome] has fallen to Eleutherius. In this order, and by the teaching of the apostles handed down in the Church, the preaching of the truth has come down to us" (ibid., 3, 3, 3). Gaius "It is recorded that Paul was beheaded in Rome itself, and Peter, likewise, was crucified, during the reign [of the Emperor Nero]. The account is confirmed by the names of Peter and Paul over the cemeteries there, which remain to the present time. And it is confirmed also by a stalwart man of the Church, Gaius by name, who lived in the time of Zephyrinus, bishop of Rome. This Gaius, in a written disputation with Proclus, the leader of the sect of Cataphrygians, says this of the places in which the remains of the aforementioned apostles were deposited: ‘I can point out the trophies of the apostles. For if you are willing to go to the Vatican or to the Ostian Way, you will find the trophies of those who founded this Church’" (Disputation with Proclus [A.D. 198] in Eusebius, Church History 2:25:5). Clement of Alexandria "The circumstances which occasioned . . . [the writing] of Mark were these: When Peter preached the Word publicly at Rome and declared the gospel by the Spirit, many who were present requested that Mark, who had been a long time his follower and who remembered his sayings, should write down what had been proclaimed" (Sketches [A.D. 200], in a fragment from Eusebius, History of the Church, 6, 14:1). Emmaus |
||||||
3333 | Why would someone get rebaptised? | Bible general Archive 1 | Emmaus | 42198 | ||
CDBJ and Joe, In the context of your ongoing conversation, what are your thoughts on this passage? Especially the last part of the passage. "To the rest I say, not the Lord, that if any brother has a wife who is an unbeliever, and she consents to live with him, he should not divorce her. If any woman has a husband who is an unbeliever, and he consents to live with her, she should not divorce him. For the unbelieving husband is consecrated through his wife, and the unbelieving wife is consecrated through her husband. Otherwise, your children would be unclean, but as it is they are holy." 1 Cor 7:12-14 Emmaus |
||||||
3334 | I need a reflection on Luke: 13-35 | Luke | Emmaus | 42139 | ||
St Dick, One of my favorite passages. I focus on two major points in the Emmaus story: the instruction by Jesus on typology in studying the scripture and the recognition of Jesus in the Breaking of the Bread. Anyone from a liturgical church that uses the three year cycle lectionary will recogonize that most Sundays the selections for Old Testament reading, Psalm and Gospel reading have typological connections. And then we proceed to Communion where we recognize our Savior in the Breaking of the Bread. Emmaus |
||||||
3335 | Why would someone get rebaptised? | Bible general Archive 1 | Emmaus | 41975 | ||
CDBJ, A number of people on the forum seem to care or the question would not have come up. Many seem to think the Word of God is open to interpretation. Otherwise why are there all those denominations and churches you don't care about? Emmaus |
||||||
3336 | Mathew 16:18--what is the "rock"? | Bible general Archive 1 | Emmaus | 41973 | ||
Tim, So are you of the opinion that Jesus was speaking Greek all during his ministry or just at this partiticular time convenient for your position? Emmaus |
||||||
3337 | Mathew 16:18--what is the "rock"? | Bible general Archive 1 | Emmaus | 41971 | ||
Tim, So are are of the opinion that Jesus was speaking Greek all during his ministry or just at this partiticular time convenient for your position? Emmaus |
||||||
3338 | Why would someone get rebaptised? | Bible general Archive 1 | Emmaus | 41944 | ||
Tim, Could I get you to go along with me on the same arrangement next time I go to Confession? :-) Emmaus |
||||||
3339 | who is the great whore in rev chap 17. | Rev 17:1 | Emmaus | 41943 | ||
Elizabeth, "On the other hand the Vatican is not a superpower in these end-time days." The Vatican is also not on the seven hills. Vatican hill is across the Tiber River from the seven hills of ancient Rome. Emmaus |
||||||
3340 | Mathew 16:18--what is the "rock"? | Bible general Archive 1 | Emmaus | 41942 | ||
Tim, I have heard the Petros / Petra argument before, but I am surprised you have raised it since it has been debunked and discarded even by Protestant scripture scholars. It does not hold up in a varieties of ways, The most obvious of which is the original Aramaic where Kepha is doers not have the gender problem that the Greek translation has bvecause a man's name in Greek must be masculine while petra is feminine. It comes down to this: Peter equals Kepha equals Rock. to say that the rock is anything or anyone other tha Simon Peter is to do violence to the text. Your other references are all in completely different contexts. Just two well known Protestant commentary references on the matter that should be easy to check out.There are others. "In Aramaic "Peter" and Rock are the same word; in Greek (here), they are cognate terms that were used interchageably by this period. For the idea of a person as the foundation on which something is built, cf Isaiah 51:1-2; Ephesians 2:20 (the promise is made to Peter because Peter was the one who confessed Jesus v 16), Craig Keener The IVP (Intervarsity Press) Bible Background Commentary New Testament, 1993, page 90. "Although it is true that petros and petra can mean "stone' and "rock" respectively in earlier Greek, the distinction is largely confined to poetry. Moreover the underlying Aramaic is in this case unquestionable; and most probably kepha was used in both clause (you are kepha and on thia kepha), since the word was used both for a name and "rock.' The Peshitta (written in Syriac, a language cognate with Aramaic) makes no distinction between the words in the two clauses.The Greek makes the distinction between petros and petra simply because it is trying to preserve the pun, and in Greek the feminine petra could not very weel serve as a masculine name." The Expositor's Bible Commentary, Volume 8, page 368, Zondervan 1984 Emmaus |
||||||
Result pages: << First < Prev [ 163 164 165 166 167 168 169 170 171 ] Next > Last [187] >> |