Results 641 - 660 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# | |||
641 | Opinions on Rev 2:8-11 | Rev 2:8 | Emmaus | 129745 | ||
Aaron, Some help. "The Letters to the Seven Churches "In the church's exegetical tradition, the letters to the seven churches have been understood to have both literal and more-than-literal senses. That is, they can be read as speaking to John's local circle of churches in Asia Minor and commenting on the various pastoral problems they faced. But they can also be seen as a) speaking of the Church universal and various phases in its history; b) a picture of various states of the individual Christian's soul or c) (what we shall focus on here) a recapitulation a covenant history. In other words, the seven ages of the Old Testament provide the source material for the seven letters to the churches. And so, Ephesus is described using the language of Paradise, which takes us back to the Garden in Genesis and promises "the tree of life, which is in the paradise of God "(2:7). Similarly, The letter to Smyrna recalls the age of the patriarchs and particularly the drama of Joseph who was thrown into prison, tested, and eventually raised up to share in the authority of the crown. The letter to Pergamum makes use of imagery drawn from the time of Israel's wanderings in the wilderness in its mention of Balaam (2:14). Balaam was a false prophet who counseled Israel's enemies to seduce Israel into inter-marriage and thence idolatry. Numbers records that Phinehas opposed this with the sword, killing an Israelite man who slept with a Midianite woman. Revelation recalls this image of spiritual adultery and the action of Phinehas, with Jesus' pledge to "war against them with the sword of my mouth" (2:16). In other words, Jesus is telling the church at Pergamum, "You now resemble the condition of my people in the time of the wilderness, and I will judge just as I did then." The letter also recalls God's care for Israel in the wilderness in its mention of the "hidden manna" (2:17). Thyatira's letter draws from the period of monarchy. Revelation 2:20 complains against the church's toleration of "Jezebel." Jezebel was a Queen who perverted the Kingdom of David in Jerusalem and was the mortal enemy of the prophet Elijah (see 1 Kings). Similarly, Revelation 2:26 uses language drawn from the Kingdom of David (specifically Psalm 2:8). Sardis' letter draws on the prophetic period, summarizing what virtually all the prophets have to say to Israel during the centuries of decline after the reign of David: "Remember then what you received and heard; keep that, and repent. If you will not awake, I will come like a thief, and you will not know at what hour I will come upon you" (3:3). Similarly, the assurances given to the Old Testament prophets of a "remnant" in Israel who remain faithful to the covenant are echoed in Revelation 3:4. The letter to Philadelphia draws on language from Haggai, Ezra and Nehemiah concerning the period of Israel's return from exile. At that time too, the returning exiles had "but little power," yet God assured them that they possessed his authority to accomplish his work on earth in the face of their enemies. Significantly, the post-exilic Jews were entrusted with the task of rebuilding the Temple and the city of Jerusalem, just as Philadelphia is assured "He who conquers, I will make him a pillar in the temple of my God; never shall he go out of it, and I will write on him the name of my God, and the name of the city of my God, the new Jerusalem"(3:12). Finally, Laodicea corresponds to Pharisaic Judaism in the first century, which we find Jesus constantly remonstrating against: the lukewarm people who were blind to the coming of the Lord, poor and naked, while vaunting their riches and spiritual self-sufficiency. As a final note, it should also be noted that this last diagnosis can rather easily be applied to the state of the Church in America and Europe today as well. And this is not accidental, for as with all Scripture, Scripture is written, not as a mere archeological artifact about first century Christian communities, but "for our benefit" as St. Paul says. If we behave like the Church at Laodicea, we shall face what that Church faced. But if we heed the merciful call of Jesus, we shall just as surely find his mercy if we "be zealous and repent" (3:19)." Catholic Scripture Study - Revelation Lesson 2 copyright www.catholicexchange.com |
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642 | How do you know the Bible is the word of | NT general Archive 1 | Emmaus | 129728 | ||
caridad, "How do you know that the Bibles is the word of God?" Because the Church, which is the Body of Christ, tells you so. It is that simple. It was the Church, guided by the Holy Spirit, which identified the Canon of the Bible. Emmaus |
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643 | Need to understand Songs Of Solomon? | Song of Solomon | Emmaus | 129693 | ||
Welcome cynthia, You may find theses links helpfull on The Song of Solomon. http://www.biblia.com/bible/song.htm http://www.bartleby.com/65/so/SongSolo.html http://www.ldolphin.org/ssong.shtml Emmaus |
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644 | Mr. Perkins' Website/Chart | Rom 8:30 | Emmaus | 129692 | ||
Country Girl, You may wish to look at my post # 129689 to Doc on this thread. It addresses the meeting of the physical and spiritual in Christ and the sacraments. Faith and works can be viewed in a very similar manner. Pauls speaks repeatledly about the "obedience of faith." In fact he opens and closes Romans with that phrase. Works of obience are nothing more than the physical maifestation of the spiritual reality of saving faith and grace. They do not need to be compartmentalized any more than we compartmentalize our spirits and bodies as we live. They are an integrated and unified reality. thus the importance of the Resurrection which restore that reality. James illustrates this reality when he says "faith without works is dead." This is obvious because we know, as did James, that the man whose spirit (faith) has been separated from its body (the physical manifestation of the spirit or soul)(works) is dead. Emmaus |
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645 | Mr. Perkins' Website/Chart | Rom 8:30 | Emmaus | 129691 | ||
Country Girl, You may wish to look at my post # 129689 to Doc on this thread. It addresses the meeting of the physical and spiritual in the sacraments. Faith and works can be viewed in a very similar manner. Pauls speaks repeatledly about the "obedience of faith." In fact he opens and closes Romans with that phrase. Works of obience are nothing more than the physical maifestation of the spiritual reality of saving faith and grace. They do not need to be compartmentalized any more than we compartmentalize our spirits and bodies as we live. They are an integrated and unified reality. thus the importance of the Resurrection which restore that reality. James illustrates this reality when he says "faith without works is dead." This is obvious because we know, as did James, that the man whose spirit (faith) has been separated from its body (the physical manifestation of the spirit or soul)(works) is dead. Emmaus |
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646 | Mr. Perkins' Website/Chart | Rom 8:30 | Emmaus | 129689 | ||
Doc, As with most things here discussed, Christ is the key! In Christ the Spiritual and corporal meet! Christ is THE Sacrament, a sign (physical in the Incarnation) which accomplishes (spiritually) what it signifies by the very physical act. i.e. the saving work of Christ's passion and death. All sacraments and their grace flow from the font of the cross. And we, the Church are now Christ's corporal presence in the world. One of the key differences between Catholics other Christians is that Catholics, because of how they view the Incarnation and its significance, not not feel constrained to separate the spiritual and physical. They do not have an either / or approach to things but rather a both / and approach. Man is not a purely spiritual being like the angels, but an integrated being composed of body and soul. And Christ came to redeem that and restore what the Father created. He took on our body that we might again take on his spirit, so to speak. And so Catholics love "smells and bells" because with them we may worship God with our whole mind and BODY and strength. For us it is a beautiful thing. Christ sanctified the physical and redeemed it by the Incarnation. It is interesting that under the law when a clean thing came into contact withan unclean thing, the clean thing became unclean. But with Christ when an unclean thing came into contact with Him (THE clean thing), the unlean (e.g. lepers) became clean. Of course there is some dispute about whether Christ actually baptized people in John 4:1, but no dispute about his command to baptize in Matt 27:19 where the making of disciples, the Gospel and the baptism arew all tied together in one verse. No offense was taken by you comments. I just think that most people misunderstand exactly what Catholics thing about many things and it is usually reflected in their choice of descriptive or explanatory words and phrases, although not necesarily with any malice. It merely reflects their own frame of reference. Emmaus |
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647 | Mr. Perkins' Website/Chart | Rom 8:30 | Emmaus | 129688 | ||
Doc, As with most things here discussed, christ is the key! In Christ the Spiritual and corporal meet! Christ is THE Sacrament, a sign (physical) which accomplishes (spitually) what it signifies by the very physicqal act. i.e. the saving work of Christ's passion and death. All sacraments and their grace flow from the font of the cross. And we, the Church are now Christ's corporal presence in the world. One of the key differences between Catholics other Christians is that Catholics, because of how they view the Incarnation and its significance, not not feel constrained to separate the spiritual and physical. They do not have an either / or approach to things but rather a both / and approach. Man is not a purely spiritual being like the angels, but an integrated being composed of body and soul. And Christ came to redeem that and restore what the Father created. He took on our body that we mightagain take on his spirit, so to speak. And so cthaolics love "smells and bells" because with them we may worship God with our whole mind and BODY and strength. For us it is a beautiful thing. Christ sanctified the physical and redeemed it by the incarnation. It is interesting that under the lawwhen a clean thing came inot contact withan unclean thing, the clean thing became unclean. But with Christ when an unclean thing came into contacvt with Him (THE clean thing), the unlean (e.g. lepers) became clean. Of course there is some dispute about whether Christ actually baptized people in John 4:1, but no dispute about his command to baptize in Matt 27:19 where the making of disciples, the Gospel and the baprism arew all tied together in one verse. No offense was taken by you comments. I just think that most people misunderstand exactly what catholics thing about many things and it is usually reflected in their choice of descriptive or expalnatory words and phrases,although not necesarily with any malice. It merely reflects their own frame of reference. Emmaus |
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648 | Mr. Perkins' Website/Chart | Rom 8:30 | Emmaus | 129681 | ||
Country Girl, I have been reading this thread and your other posts on a similar theme. Whether intentional or not, your thinking, and posting, on this subject is very Catholic. Sometimes you can get in as much trouble speaking for or with the Catholic Church as you can by "speaking out against the Catholic Chrurch." Next thing you know you'll be spouting Latin. ;-) Emmaus |
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649 | Mr. Perkins' Website/Chart | Rom 8:30 | Emmaus | 129679 | ||
Doc, For those who hold to baptismal regeneration Baptism is not "something that men do." It is rather something that Christ, through his mystical body, does. Emmaus |
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650 | A SIN TO FILE BANKRUPTCY | 1 Pet 4:10 | Emmaus | 129631 | ||
lisakb, Go to the Quick Search Box on the right side of the screen and search for Jubilee and read the previous posts on the year of Jubilee every 50 years in Israel. Emmaus |
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651 | Why is ignorance dangerous? | John 7:13 | Emmaus | 129496 | ||
tgbishop, Because the difference between ignorance of Christ and knowlege of Christ has eternal consequences. John 17:3 "This is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent." |
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652 | In the times of David and Asaph | 1 Chr 16:5 | Emmaus | 129494 | ||
"Ofa, Your question does not mention which book, only capter and verse. But for a possible answer see 1 Chronicles 16:1-7 and following; Psalm 50; and 73-83; Ezra 2:41; Hehemiah 7:44. Emmaus |
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653 | difference "in and of the world"? | Heb 11:1 | Emmaus | 129489 | ||
tgbishop, Look at this verse in context. Our true home is heaven, not this world. we are citizens of heaven. Heb 11:13 "All these died in faith, without receiving the promises, but having seen them and having welcomed them from a distance, and having confessed that they were strangers and exiles on the earth." Emmaus |
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654 | Explain briefly 1 Corinthains 14:20 | 1 Cor 14:20 | Emmaus | 129483 | ||
Doc, here are two links to his homilies on 1 Cor 14. The second one deals with 1 Cor 14:20. http://www.ccel.org/fathers2/NPNF1-12/npnf1-12-40.htm#P1697_1040088 http://www.ccel.org/fathers2/NPNF1-12/npnf1-12-41.htm#P1758_1075286 Emmaus |
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655 | guiding principles to Revelation | Revelation | Emmaus | 129482 | ||
geof, In addition to the seven rules EdB gave you please take the following quote and comments into consideration also. And see how it ties in with rules 1,2 and 7 according to Ed. "Prophecy is nothing but the typological reading of history. Take a look at the later chapters of Isaiah, especially chapters 65 and 66 . Isaiah is describing the future redemption the coming Messiah will bring. He describes this redemption in terms entirely drawn from the high points of history as it's told in Israel's Scriptures. He says what's coming is a new creation, a new paradise, a new exodus, a new kingdom and a new temple and a new Jerusalem. Which is it? It's all of the above. "The New Testament writers saw all these "types" being fulfilled in Jesus. He is the New Adam (see Romans 5:14 ), the first born of a new creation. His body is the new Temple (see John 2:19-21). He leads the new Exodus (see Matthew 2:15 )and His Church is the new Jerusalem and the new Kingdom (see Galatians 4:26 ; 1 Peter 2:9 ; Revelation 1:6 ). " http://www.salvationhistory.com/online/advanced/class1_lesson1_2.cfm Emmaus |
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656 | Explain briefly 1 Corinthains 14:20 | 1 Cor 14:20 | Emmaus | 129476 | ||
tgbishop, Note on 1 Cor :20-22 from the NAB. "The Corinthians pride themselves on tongues as a sign of God's favor, a means of direct communication with him (2.28). To challenge them to a more mature appraisal, Paul draws from scripture a less flattering explanation of what speaking in tongues may signify. Isaiah threatened the people that if they failed to listen to their prophets, the Lord would speak to them (in punishment) through the lips of Assyrian conquerors (Isaiah 28:11-12 )Paul compresses Isaiah's text and makes God address his people directly. Equating tongues with foreign languages (cf 1 Cor 14:10-11 )Paul concludes from Isaiah that tongues are a sign not for those who believe, i.e., not a mark of God's pleasure for those who listen to him but a mark of his displeasure with those in the community who are faithless, who have not heeded the message that he has sent through the prophets." http://www.nccbuscc.org/nab/bible/1corinthians/1corinthians14.htm Emmaus |
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657 | main ideas of each book of the Bible | Bible general Archive 2 | Emmaus | 129469 | ||
geof, Here is a link to an online bible that has an introduction to each book as well as the text. http://www.nccbuscc.org/nab/bible/ Emmaus |
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658 | why did Jesus call Mary 'woman'? | Gen 3:15 | Emmaus | 129456 | ||
Songbirdca, Jesus calling Mary "woman" was not a term of disparagement. He calls her the same thing later in John's Gospel when she is at the foot of the cross. Being disrespectful to his mother would be a violation of the commandment to honor your father and mother. More likely it refers to the woman of Genesis 3:15 which is fulfilled in Mary and Jesus. Emmaus |
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659 | shortest prayer in the bible? matthew | Matt 14:30 | Emmaus | 129420 | ||
Just a guess: "Lord, save me!" Matt 14:30 But seeing the wind, he became frightened, and beginning to sink, he cried out, "Lord, save me!" |
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660 | Night Prayer | Ps 55:17 | Emmaus | 129393 | ||
"Protect us Lord as as we stay awake; watch over us as we sleep, that awake, we may keep watch with Christ and asleep, rest in his peace." "May the Lord grant a peaceful night and a perfect end to us and to all our absent brothers and sisters. Amen" |
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