Results 701 - 720 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# | |||
701 | Searching for the truth | Bible general Archive 2 | Emmaus | 128141 | ||
FTYRobert, You may find this document of interest. http://www.ewtn.com/library/PAPALDOC/JP2DIES.HTM Emmaus |
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702 | adroit self positioning to inherit money | Matt 23:1 | Emmaus | 128020 | ||
Cheri, From the Canon Law side you need to contact the people at the link below. http://www.st-joseph-foundation.org/ Emmaus |
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703 | Was the Trinity split | NT general Archive 1 | Emmaus | 127927 | ||
tgc, It is ok with me. Emmaus |
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704 | Was the Trinity split | NT general Archive 1 | Emmaus | 127907 | ||
tgc, These two links on the Dogmas of the trinity should help you by giving something solid to compare to what you are being hit with. http://www.scborromeo.org/ccc/p1s2c1p2.htm#III http://www.scborromeo.org/ccc/p1s2c1p2.htm#IV. Emmaus |
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705 | Was the Trinity split | NT general Archive 1 | Emmaus | 127904 | ||
tgc, Because the Trinity is One God, it cannot be split. There are three Persons in One God, not three parts. The death jesus experienced was the separation of His human soul from His body. He did not die or cease to exist as Son, Second Person of the Trinity. "603 Jesus did not experience reprobation as if he himself had sinned.(Cf. Jn 8:46) But in the redeeming love that always united him to the Father, he assumed us in the state of our waywardness of sin, to the point that he could say in our name from the cross: "My God, my God, why have you forsaken me?"(Mk 15:34; Ps 22:2; cf. Jn 8:29) Having thus established him in solidarity with us sinners, God "did not spare his own Son but gave him up for us all", so that we might be "reconciled to God by the death of his Son".(Rom 8:32; 5:10) 624 "By the grace of God" Jesus tasted death "for every one".(Heb 2:9) In his plan of salvation, God ordained that his Son should not only "die for our sins"(1 Cor 15:3) but should also "taste death", experience the condition of death, the separation of his soul from his body, between the time he expired on the cross and the time he was raised from the dead. The state of the dead Christ is the mystery of the tomb and the descent into hell. It is the mystery of Holy Saturday, when Christ, lying in the tomb,(Cf. Jn 19:42) reveals God's great sabbath rest(Cf. Heb 4:7-9) after the fulfillment(Cf Col 1:18-20) of man's salvation, which brings peace to the whole universe.(Cf Col 1:18-20) Christ in the tomb in his body 625 Christ's stay in the tomb constitutes the real link between his passible state before Easter and his glorious and risen state today. The same person of the "Living One" can say, "I died, and behold I am alive for evermore":(Rev 1:18) God [the Son] did not impede death from separating his soul from his body according to the necessary order of nature, but has reunited them to one another in the Resurrection, so that he himself might be, in his person, the meeting point for death and life, by arresting in himself the decomposition of nature produced by death and so becoming the source of reunion for the separated parts.(St. Gregory of Nyssa, Orat. catech. 16: PG 45, 52D) 626 Since the "Author of life" who was killed (Acts 3:15) is the same "living one [who has] risen",(Lk 24:5-6) the divine person of the Son of God necessarily continued to possess his human soul and body, separated from each other by death: By the fact that at Christ's death his soul was separated from his flesh, his one person is not itself divided into two persons; for the human body and soul of Christ have existed in the same way from the beginning of his earthly existence, in the divine person of the Word; and in death, although separated from each other, both remained with one and the same person of the Word.(St. John Damascene, De fide orth. 3, 27: PG 94, 1098A) "You will not let your Holy One see corruption" 627 Christ's death was a real death in that it put an end to his earthly human existence. But because of the union which the person of the Son retained with his body, his was not a mortal corpse like others, for "it was not possible for death to hold him"(Acts 2:24) and therefore "divine power preserved Christ's body from corruption."(St. Thomas Aquinas, STh III, 51, 3) Both of these statements can be said of Christ: "He was cut off out of the land of the living",(Isa 53:8) and "My flesh will dwell in hope. For you will not abandon my soul to Hades, nor let your Holy One see corruption."(Acts 2:26-27; cf. Ps 16:9-10) Jesus' Resurrection "on the third day" was the sign of this, also because bodily decay was held to begin on the fourth day after death.(Cf. 1 Cor 15:4; Lk 24:46; Mt 12:40; Jon 2:1; Hos 6:2; cf. Jn 11:39)" The Catechism Emmaus |
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706 | Armor of God : The Sword of the Spirit | Eph 6:17 | Emmaus | 127893 | ||
Sir Pent, Good little series on this passages. I also like to connect the Sword of the Spirit with Rev 1:16; 19:15,21. Emmaus |
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707 | Man and woman regard Marriage | Bible general Archive 2 | Emmaus | 127872 | ||
Please clarify your question with a little more detail. | ||||||
708 | What is Pentecost | Acts 2:1 | Emmaus | 127870 | ||
Check this link for an article on the Jewish Feast of Pentecost. http://www.newadvent.org/cathen/11661a.htm |
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709 | Mysteries of the Rosary not in gospels | NT general Archive 1 | Emmaus | 127864 | ||
alvinf, Check this link for Scriptural references. http://www.geocities.com/Heartland/Hills/1055/scriptural.html Emmaus |
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710 | Mysteries of the Rosary not in gospels | NT general Archive 1 | Emmaus | 127862 | ||
alvinf, The only mysteries of the Rosary not explicitly found in Scripture are the Assumption of Mary and the Crowing of Mary Queen of Heaven. From a Catholic perspective these are found implicitly in Rev 12. All the other mysteries can be found in the Gospels. Emmaus |
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711 | First Century Second Coming? | John 5:19 | Emmaus | 127730 | ||
Fatherof4, As I said, shoehorning a passage into a theory. Paul was speaking of the respurrection of the body. Did Jesus rise in the body? Yes. Wass it different? yes But still a body that ate and could be touched along with its other supernatural qualities. Is the bodily resurrection of Jesus the pattern that we are to follow? Yes. Has that happened yet for those who have died in faith? No. So, we wait with joyful hope for the coming of our Savior, Jesus Christ. Emmaus |
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712 | First Century Second Coming? | John 5:19 | Emmaus | 127718 | ||
Fatherof4, Much as I like the preterist position in many aspects, hyperpreterism has a big problem: death. People are still dying (separation of body and soul)and according to scripture at Christ's return the last enemy to be conquered is death (1 Cor. 15:26). The Church everywhere still says Maranatha! Come Lord Jesus! in her prayer and did so even after the destruction of the Jerusalem Temple in A.D. 70. See the Didache for an early second century example written about A.D.100-110. "May your grace come and this world pass away." If the present state of victory over death is the only one, with no hope of the resurrectrion of the body when Jesus comes, then "we are the most pitiable of all men." (1 Cor.15:19). The only way hyperpreterism can deal with this is to shoehorn certain passages in to a preconceived mold to make the scripture fit the theory rather than the other way around. Emmaus |
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713 | From what scripture is this thought? | John 10:34 | Emmaus | 127673 | ||
Stultis, "The children of our holy mother the Church rightly hope for the grace of final perseverance and the recompense of God their Father for the good works accomplished with his grace in communion with Jesus. From what scripture is this thought derrived?" Thank you for asking. In order not to be misunderstood, I will preface my answer with a little on justification. "HOW THE GRATUITOUS JUSTIFICATION OF THE SINNER BY FAITH IS TO BE UNDERSTOOD But when the Apostle says that man is justified by faith and freely,[Rom. 3:24; 5:1] these words are to be understood in that sense in which the uninterrupted unanimity of the Catholic Church has held and expressed them, namely, that we are therefore said to be justified by faith, because faith is the beginning of human salvation, the foundation and root of all justification, without which it is impossible to please God[Heb. 11:6] and to come to the fellowship of His sons; and we are therefore said to be justified gratuitously, because none of those things that precede justification, whether faith or works, merit the grace of justification. For, if by grace, it is not now by works, otherwise, as the Apostle says, grace is no more grace.[Rom. 11:6] ... THE FRUITS OF JUSTIFICATION, THAT IS, THE MERIT OF GOOD WORKS, AND THE NATURE OF THAT MERIT Therefore, to men justified in this manner, whether they have preserved uninterruptedly the grace received or recovered it when lost, are to be pointed out the words of the Apostle: Abound in every good work, knowing that your labor is not in vain in the Lord.[See I Cor. 15:58] For God is not unjust, that he should forget your work, and the love which you have shown in his name;[Heb. 6:10] and, Do not lose your confidence, which hath a great reward.[Heb. 10:35] Hence, to those who work well unto the end[Matt. 10:22] and trust in God, eternal life is to be offered, both as a grace mercifully promised to the sons of God through Christ Jesus, and as a reward promised by God himself, to be faithfully given to their good works and merits.[Rom. 6:22] For this is the crown of justice which after his fight and course the Apostle declared was laid up for him, to be rendered to him by the just judge, and not only to him, but also to all that love his coming.[See II Tim. 4:8] For since Christ Jesus Himself, as the head into the members and the vine into the branches,[John 15:1f] continually infuses strength into those justified, which strength always precedes, accompanies and follows their good works, and without which they could not in any manner be pleasing and meritorious before God, we must believe that nothing further is wanting to those justified to prevent them from being considered to have, by those very works which have been done in God, fully satisfied the divine law according to the state of this life and to have truly merited eternal life, to be obtained in its [due] time, provided they depart [this life] in grace,[Rev. 14:13] since Christ our Savior says: If anyone shall drink of the water that I will give him, he shall not thirst forever; but it shall become in him a fountain of water springing up into life everlasting.[John 4:13f] Thus, neither is our own justice established as our own from ourselves,[Rom. 10:3; II Cor. 3:5] nor is the justice of God ignored or repudiated, for that justice which is called ours, because we are justified by its inherence in us, that same is [the justice] of God, because it is infused into us by God through the merit of Christ. Nor must this be omitted, that although in the sacred writings so much is attributed to good works, that even he that shall give a drink of cold water to one of his least ones, Christ promises, shall not lose his reward;[Matt. 10:42; Mark 9:40] and the Apostle testifies that, That which is at present momentary and light of our tribulation, worketh for us above measure exceedingly an eternal weight of glory;[See II Cor. 4:17] nevertheless, far be it that a Christian should either trust or glory in himself and not in the Lord,[See I Cor. 1:31; II Cor. 10:17] whose bounty toward all men is so great that He wishes the things that are His gifts to be their merits. And since in many things we all offend,[James 3:2] each one ought to have before his eyes not only the mercy and goodness but also the severity and judgment [of God]; neither ought anyone to judge himself, even though he be not conscious to himself of anything;[See I Cor. 4:3f] because the whole life of man is to be examined and judged not by the judgment of man but of God, who will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts, and then shall every man have praise from God,[I Cor. 4:5] who, as it is written, will render to every man according to his works.[Matt. 16:27; Rom. 2:6; Rev. 22:12]" The Council of Trent on Justification Emmaus |
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714 | name the history books of the bible | Bible general Archive 2 | Emmaus | 127652 | ||
The list may vary depending on who is making the list and what criteria they use. But her is my list. Genesis Exodus Numbers Joshua Judges 1 Samuel 2 Samuel 1 Kings 2 Kings 1 Chronicles 2 Chronicles Ezra Nehemiah 1 and 2 Macabees(in Catholic bibles) or for those who want to know waht happened from Nehemiah to Jesus The four Gospels Acts |
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715 | How would you define holiness? | John 10:34 | Emmaus | 127589 | ||
Stultis, Glad you asked. "IV. CHRISTIAN HOLINESS 2012 "We know that in everything God works for good with those who love him . . . For those whom he fore knew he also predestined to be conformed to the image of his Son, in order that he might be the first-born among many brethren. And those whom he predestined he also called; and those whom he called he also justified; and those whom he justified he also glorified." 2013 "All Christians in any state or walk of life are called to the fullness of Christian life and to the perfection of charity." All are called to holiness: "Be perfect, as your heavenly Father is perfect." In order to reach this perfection the faithful should use the strength dealt out to them by Christ's gift, so that . . . doing the will of the Father in everything, they may wholeheartedly devote themselves to the glory of God and to the service of their neighbor. Thus the holiness of the People of God will grow in fruitful abundance, as is clearly shown in the history of the Church through the lives of so many saints. 2014 Spiritual progress tends toward ever more intimate union with Christ. This union is called "mystical" because it participates in the mystery of Christ through the sacraments - "the holy mysteries" - and, in him, in the mystery of the Holy Trinity. God calls us all to this intimate union with him, even if the special graces or extraordinary signs of this mystical life are granted only to some for the sake of manifesting the gratuitous gift given to all. 2015 The way of perfection passes by way of the Cross. There is no holiness without renunciation and spiritual battle. Spiritual progress entails the ascesis and mortification that gradually lead to living in the peace and joy of the Beatitudes: He who climbs never stops going from beginning to beginning, through beginnings that have no end. He never stops desiring what he already knows. 2016 The children of our holy mother the Church rightly hope for the grace of final perseverance and the recompense of God their Father for the good works accomplished with his grace in communion with Jesus. Keeping the same rule of life, believers share the "blessed hope" of those whom the divine mercy gathers into the "holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband." http://www.scborromeo.org/ccc/p3s1c3a2.htm#IV Emmaus |
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716 | Would you consider Hebrews 12:14? | John 10:34 | Emmaus | 127561 | ||
Stultis, Sounds good to me although abbreviated. As in construction work, the estimating is the easy part. The application is more difficult and requires more attention to detail in the specific job and challenge at hand. Emmaus |
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717 | Living (g)Godly lives? | John 10:34 | Emmaus | 127559 | ||
Ray, I think your choices or interpretations are appropriate. I would not dispute any of them. Emmaus |
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718 | Living (g)Godly lives? | John 10:34 | Emmaus | 127551 | ||
Ray, In that case the best definition would be in the Beatitudes of the Sermon the Mount in Matthew and Jesus would be the prime example. Emmaus |
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719 | Living (g)Godly lives? | John 10:34 | Emmaus | 127542 | ||
Ray, Exactly which word are you asking about? Emmaus |
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720 | How do you find the LORD with family? | 1 Tim 5:8 | Emmaus | 127462 | ||
1 Tim 5:8 But if anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an unbeliever. |
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