Results 3081 - 3100 of 3728
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Results from: Answered Bible Questions, Answers, Unanswered Bible Questions, Notes Author: Emmaus Ordered by Verse |
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Results | Verse | Author | ID# | |||
3081 | communion: symbolic or something more? | 1 Cor 11:29 | Emmaus | 84908 | ||
tproffitt, Christ is our Passover Lamb, the Lamb of God. In Exodus, the Hebrews had to actually eat the Lamb and put its blood on the doorposts and lintel in order to receive the blessing of trhe angel of death passing over them. So we consume the body and blood of Lamb of God are grasnte the blessing and grace of eternal life as indicated in John 6. 1 Cor 5:7 Clean out the old leaven so that you may be a new lump, just as you are in fact unleavened. For Christ our Passover also has been sacrificed. Emmaus |
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3082 | communion: symbolic or something more? | 1 Cor 11:29 | Emmaus | 85005 | ||
CDBJ: "Transubstantiation is the same as cannibalism and it isn’t Scriptural or biblical!!!! " The above statement is a bigoted,inflamatory and bald faced lie! There is no other way to describe it. Your ignorance of Christian history is astounding. The charge of cannibalism is the same charge that was made against the earliest Christians, who belived in the Real Presence of Christ in the Eucharist. Because they professed trhat the Eucharist was indeed the body and blood of Christ, this charge was made against them. Here is what the earliest Christians taught as received from the apostles. The history of Christianity from the begining until the reformation affirms this doctrine. You even have to twist St Paul's Letter to the Corinthians to read this doctrine out of his teaching. Ignatius of Antioch, who had been a disciple of the apostle John and who wrote a letter to the Smyrnaeans about A.D. 110, said, referring to "those who hold heterodox opinions," that "they abstain from the Eucharist and from prayer, because they do not confess that the Eucharist is the flesh of our Savior Jesus Christ, flesh which suffered for our sins and which the Father, in his goodness, raised up again" (6:2, 7:1). Forty years later, Justin Martyr, wrote, "Not as common bread or common drink do we receive these; but since Jesus Christ our Savior was made incarnate by the word of God and had both flesh and blood for our salvation, so too, as we have been taught, the food which has been made into the Eucharist by the Eucharistic prayer set down by him, and by the change of which our blood and flesh is nourished, . . . is both the flesh and the blood of that incarnated Jesus" (First Apology 66:1–20). Origen, in a homily written about A.D. 244, attested to belief in the Real Presence. "I wish to admonish you with examples from your religion. You are accustomed to take part in the divine mysteries, so you know how, when you have received the Body of the Lord, you reverently exercise every care lest a particle of it fall and lest anything of the consecrated gift perish. You account yourselves guilty, and rightly do you so believe, if any of it be lost through negligence" (Homilies on Exodus 13:3). Cyril of Jerusalem, in a catechetical lecture presented in the mid-300s, said, "Do not, therefore, regard the bread and wine as simply that, for they are, according to the Master’s declaration, the body and blood of Christ. Even though the senses suggest to you the other, let faith make you firm. Do not judge in this matter by taste, but be fully assured by faith, not doubting that you have been deemed worthy of the body and blood of Christ" (Catechetical Discourses: Mystagogic 4:22:9). In a fifth-century homily, Theodore of Mopsuestia seemed to be speaking to today’s Evangelicals and Fundamentalists: "When [Christ] gave the bread he did not say, ‘This is the symbol of my body,’ but, ‘This is my body.’ In the same way, when he gave the cup of his blood he did not say, ‘This is the symbol of my blood,’ but, ‘This is my blood,’ for he wanted us to look upon the [Eucharistic elements], after their reception of grace and the coming of the Holy Spirit, not according to their nature, but to receive them as they are, the body and blood of our Lord" (Catechetical Homilies 5:1). The larger part of chritianity in the world, Orthodox and Cathlic hold to this doctrine. Even the Lutherans hold to Consubstantiation and Anglicans also hold to the Real Presence in the Eucharist. In John 6, Judas, in his heart, was among the disciples who turned away after they found this teaching too hard and he decided to betray Christ. John 6:66-71 Emmaus |
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3083 | communion: symbolic or something more? | 1 Cor 11:29 | Emmaus | 85638 | ||
Tim, You are welcome. My pleasure. You may enjoy the passage from Luke 24;13-35, especially verses 30-31. In what action did the disciples recognize Jesus? My forum name is an indication of my love for this passage of scripture. Emmaus |
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3084 | What is the third heaven? | 1 Cor 12:2 | Emmaus | 146112 | ||
1st heaven: the air, clouds atmospher. 2nd heaven: the moon, stars, universe. 3rd heaven: where God dwells. |
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3085 | Can you go to heaven without holyghost? | 1 Cor 12:3 | Emmaus | 174884 | ||
annointed child, No Holy Spirit - No Heaven. "No one can say 'Jesus is Lord' except by the Holy Spirit." 1 Cor 12:3 "God has sent the Spirit of his Son into our hearts, crying, 'Abba! Father!"' Gal 4:6 This knowledge of faith is possible only in the Holy Spirit: to be in touch with Christ, we must first have been touched by the Holy Spirit. He comes to meet us and kindles faith in us....Through his grace, the Holy Spirit is the first to awaken faith in us and to communicate to us the new life, which is to "know the Father and the one whom he has sent, Jesus Christ." Jn 17:3." http://www.scborromeo.org/ccc/p1s2c3.htm#683 "Anointing. The symbolism of anointing with oil also signifies the Holy Spirit, 30 Cf. 1 Jn 2:20:27; 2 Cor 1:21 to the point of becoming a synonym for the Holy Spirit. In Christian initiation, anointing is the sacramental sign of Confirmation, called "chrismation" in the Churches of the East. Its full force can be grasped only in relation to the primary anointing accomplished by the Holy Spirit, that of Jesus. Christ (in Hebrew "messiah") means the one "anointed" by God's Spirit. There were several anointed ones of the Lord in the Old Covenant, pre-eminently King David. Cf. Ex 30:22-32; 1 Sam 16:13 But Jesus is God's Anointed in a unique way: the humanity the Son assumed was entirely anointed by the Holy Spirit. The Holy Spirit established him as "Christ." Cf. Lk 418-19; Isa 61:1 The Virgin Mary conceived Christ by the Holy Spirit who, through the angel, proclaimed him the Christ at his birth, and prompted Simeon to come to the temple to see the Christ of the Lord. Cf Lk 2:11,26-27 The Spirit filled Christ and the power of the Spirit went out from him in his acts of healing and of saving. cf Lk 4:1; 6:19; 8:46 Finally, it was the Spirit who raised Jesus from the dead. Cf. Rom 1:4; 8:11 Now, fully established as "Christ" in his humanity victorious over death, Jesus pours out the Holy Spirit abundantly until "the saints" constitute - in their union with the humanity of the Son of God - that perfect man "to the measure of the stature of the fullness of Christ": Eph 4:13; cf. Acts 2:36 "the whole Christ," in St. Augustine's expression." http://www.scborromeo.org/ccc/p1s2c3a8.htm#695 Emmaus |
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3086 | Please explain what Dup post means? | 1 Cor 12:4 | Emmaus | 116375 | ||
It means you unintentionally posted the same question more than once. | ||||||
3087 | Please explain what Dup post means? | 1 Cor 12:4 | Emmaus | 116383 | ||
Dup is an abbreviation for Duplicate, as in Duplicate post. | ||||||
3088 | Baptism in the Holy Spirit? | 1 Cor 12:13 | Emmaus | 76663 | ||
Tim, How about the Baptism of Jesus when the Father spoke and the Holy Spirit decended in the form of a dove. Jesus did set the example after all. :-) I am always perplexed when people talk about "water baptism' as if it was somehow separated from grace and the Holy Spirit. Normally the two go together as in bing born again by water and the Holy Spirit or by water and from above. "536. "The BAPTISM OF JESUS is on his part the acceptance and inauguration of his mission as God's suffering Servant. He allows himself to be numbered among sinners; he is already 'the Lamb of God, who takes away the sin of the world'.[Jn 1:29 ; cf. Is 53:12 .] Already he is anticipating the 'Baptism' of his bloody death.[Cf. Mk 10:38 ; Lk 12:50 .] Already he is coming to 'fulfill all righteounessess', that is, he is submitting himself entirely to his Father's will: out of love he consents to this Baptism OF death for the remission OF our sins.[Mt 3:15 ; cf. Mt 26:39 .] The Father's voice responds to the Son's aceptance, proclaiming his entire delight in his Son.[Cf. Lk 3:22 ; Is 42:1 .] The Spirit whom JESUS possessed in fullness from his conception comes to 'rest on him'.[Jn 1:32-33 ; cf. Is 11:2 .] JESUS will be the source of the Spirit for all mankind. At his Baptism 'the heavens were opened'[Mt 3:16 .] - the heavens that Adam's sin had closed - and the waters were sanctified by the descent of Jesus and the Spirit, a prelude to the new creation." The Catechism Emmaus |
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3089 | Baptism in the Holy Spirit? | 1 Cor 12:13 | Emmaus | 76670 | ||
Tim, Of course I disagree. Baptism is something done to us not by us. If it is a work at all, it is a work of God by the Holy Spirit, using the Church,the Body of Christ, to baptize those who He has drawn to Himself, which drawing is itself an act of grace. We do nothing but profess our faith and receive grace at baptism. Anyway, enough said by me on this intractible subject. Emmaus |
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3090 | Baptism in the Holy Spirit? | 1 Cor 12:13 | Emmaus | 76674 | ||
Tim, "As you know from my many posts on this subject, I believe that baptism is important simply because it was commanded by Christ. But, I do not believe that it is 'necessary' for salvation. In other words, I do not believe that baptism imparts or is necessary to receive the grace of God." It is a good thing the Hebrews in Egypt did not think crossing the Red Sea was important because God commanded it, but that it did not effect their salvation from slavery. They would still be there making bricks today, saying "I'll get around to that crossing someday, I know it's important but not necessary and it won't really accomplish anything anyway." Of course the NT does compare baptism with the Red Sea crossing. A similar analogy could be made to Noah and the ark which is also compared as analogus to baptism. Emmaus |
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3091 | Baptism in the Holy Spirit? | 1 Cor 12:13 | Emmaus | 76704 | ||
Tim, Mea culpa. I could not resist. :-) Emmaus |
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3092 | Do our works keep us saved? | 1 Cor 12:13 | Emmaus | 120661 | ||
Mommapbs, Interesting to see this question today, because the Gospel reading for today's Mass is John 14:7-14 and in that passage we find verse 12. John 14:12 "Truly, truly, I say to you, he who believes in Me, the works that I do, he will do also; and greater works than these he will do; because I go to the Father. " Works are an ingteral part of faith and I believe cannot be separated if faith is to have any meaning or life as James says in James 2:17 and paul indicates in Ephesians 2;10. But faith and its works both come by grace, "lest any man should boast" that his own works obliged God to save him. And of course John 14 is followed by John 15 which seems to indicate that one who was abiding in Christ can change his mind and think he can make it on his own, thereby losing his salvation. John 15:1 "I am the true vine, and My Father is the vinedresser. John 15:2 "Every branch in Me that does not bear fruit, He takes away; and every branch that bears fruit, He prunes it so that it may bear more fruit. John 15:5 "I am the vine, you are the branches; he who abides in Me and I in him, he bears much fruit, for apart from Me you can do nothing. John 15:6 "If anyone does not abide in Me, he is thrown away as a branch and dries up; and they gather them, and cast them into the fire and they are burned. Emmaus |
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3093 | Do our works keep us saved? | 1 Cor 12:13 | Emmaus | 120669 | ||
Mommapbs, "If it makes you feel more a part of Christ to do good deeds who am I to disuade you?" It is not about my feelings, which may well be irrelvant, but rather about what Jeus said: John 14:12 "Truly, truly, I say to you, he who believes in Me, the works that I do, he will do also; and greater works than these he will do; because I go to the Father." Yes, Christ works in us and without that our works are useless, but we also work with Christ. We do not have to make an "either or choice". It is a "both and" reality, with God in the driver's seat. 1 Cor 3:9 "For we are God's fellow workers..." Col 1:29 For this purpose also I labor, striving according to His power, which mightily works within me. Emmaus |
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3094 | Do holy people have to speak in tongues? | 1 Cor 12:30 | Emmaus | 28531 | ||
Angel, Go to Quick Search on the upper right side of this page and type in tongues. You will get all the past posts on this forum on the subject with a variety of opinion. I do not believe everyone gets the same gifts and that includes tongues. The highest gift is charity or love. Take a look at 1 Corinthians 12:27- 14:40 Emmaus Emmaus |
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3095 | Who is the Spirit and what is He like? | 1 Cor 12:30 | Emmaus | 29281 | ||
If we stick with 2 Kins 2:9 alone we see that Elisha is asking for the inheritance of a first born son. That is a double portion. Dt 21:17. See another example where God bestows some of the spirit of Moses on others. Num 11:17, 25. I think in this case "spirit" may mean more the gifts or sepcial grace of the Holy Spirit for specific tasks or commissions. Some call this kind of gift actual. So the 1 Cor 12:30 heading is approprite to this point. Verse 10 where Elijah says Elisha asks a difficult thing seems to get passed over in the commentaries I have at least. My personal take on it is two possible meanings. Elijah says it is a diffciult thing because it is not something he has the authority to promise on his own. Or he thinks it is a difficult thing because he has a difficult life with just a single portion and that Elisha may not know what he is asking for. I would like to hear other thoughts on that. Emmaus |
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3096 | Who is the Spirit and what is He like? | 1 Cor 12:30 | Emmaus | 29290 | ||
Joe, I don't know if I would call it more significant that the indwelling of the Holy Spirit, especially since Jesus said the lest in the Kingdom is greater than John the Baptist,Matt 11:11, because the grace of the Indwelling Holy Spirit is sanctifying grace. But I would say it is a different kind of grace for a specific mission of a specific person on a specific mission, whether it be a short term or lifetime mission. And God can do this with anyone, even a pagan as he did with Balaam in Numbers 22, as well as with other Old testament figures such as Elijah and all the others. Emmaus |
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3097 | how can i pray in the Holy Ghost? | 1 Cor 12:30 | Emmaus | 95998 | ||
smarley, Nothing is wrong. Please read 1 Cor 12:30 - 13:13 emmaus |
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3098 | Do we need to ask for "gifts" ? | 1 Cor 12:31 | Emmaus | 79628 | ||
Look at 1 Cor 12:31 in its context verses before and after. | ||||||
3099 | Do we need to ask for "gifts" ? | 1 Cor 12:31 | Emmaus | 79638 | ||
I think it tells us God give differing gifts to people, but we should strive, desire and pray for the greater gifts, the theological virtues, of faith, hope and charity, and the greatest of these is charity or love. | ||||||
3100 | Do we need to ask for "gifts" ? | 1 Cor 12:31 | Emmaus | 79821 | ||
Graceful, I see your point, but as Paul states: "If there are prophecies they will be brought to nothing; if tongues they will cease; if knowledge it will be brought to nothing. For we know partially and we prophecy partially, but when perfection comes the partial will pass away...so faith hope and love remain, these three, but the greatest of these is love." Prophecies is a charismatic gift to serve a particular purpose, i.e. the building up of the Church. But faith hope and love are theological virtues and gifts by which we actually share in God's life for God is love, which is something more than a prophet. Prophecy is the greater of all the gifts which will pass away, but love never fails and will not pass away. Emmaus |
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