Results 3121 - 3140 of 3728
|
||||||
Results from: Answered Bible Questions, Answers, Unanswered Bible Questions, Notes Author: Emmaus Ordered by Verse |
||||||
Results | Verse | Author | ID# | |||
3121 | Questions about "Easter" | 1 Cor 15:17 | Emmaus | 118286 | ||
gatorgirl, The word Easter is peculiar to certain Germanic languages, of which one is English. Most other Euriopena languages use a word related to the root word for Pasch or Passover. Fore example the Spanish word for Easter is Pascua. Here is a link to an article on the history of the celebration. http://www.newadvent.org/cathen/05224d.htm Emmaus |
||||||
3122 | John 15: Cut off branches and believers | 1 Cor 15:22 | Emmaus | 31323 | ||
Dimphil, Take a look at Romans11:11-24 for some context on on John 15. Romans 11 11: So I ask, have they stumbled so as to fall? By no means! But through their trespass salvation has come to the Gentiles, so as to make Israel jealous. 12: Now if their trespass means riches for the world, and if their failure means riches for the Gentiles, how much more will their full inclusion mean! 13: Now I am speaking to you Gentiles. Inasmuch then as I am an apostle to the Gentiles, I magnify my ministry 14: in order to make my fellow Jews jealous, and thus save some of them. 15: For if their rejection means the reconciliation of the world, what will their acceptance mean but life from the dead? 16: If the dough offered as first fruits is holy, so is the whole lump; and if the root is holy, so are the branches. 17: But if some of the branches were broken off, and you, a wild olive shoot, were grafted in their place to share the richness of the olive tree, 18: do not boast over the branches. If you do boast, remember it is not you that support the root, but the root that supports you. 19: You will say, "Branches were broken off so that I might be grafted in." 20: That is true. They were broken off because of their unbelief, but you stand fast only through faith. So do not become proud, but stand in awe. 21: For if God did not spare the natural branches, neither will he spare you. 22: Note then the kindness and the severity of God: severity toward those who have fallen, but God's kindness to you, provided you continue in his kindness; otherwise you too will be cut off. 23: And even the others, if they do not persist in their unbelief, will be grafted in, for God has the power to graft them in again. 24: For if you have been cut from what is by nature a wild olive tree, and grafted, contrary to nature, into a cultivated olive tree, how much more will these natural branches be grafted back into their own olive tree. Emmaus |
||||||
3123 | The rapture | 1 Cor 15:35 | Emmaus | 57675 | ||
dminister, The only explicit examples we have of a glorified body are found in the post ressurection appearances of Jesus recounted in the Gospels, unless you also want to count the Transfiguration accounts of Moses and Elijah apppearing which is rather sketchy. Jesus' glorified body had very interesting qualities for a man who had died: he could be seen, walked, talked, cooked fish, ate food, could be touched, and had the physical marks of his wounds; yet he could disappear as if dematerializing after a meal and appear in locked rooms as if materializing or passing through walls and He ascended into heaven bodily. I suspect these few events only begin to decribe all the qualities and abilities of a glorified body. Emmaus |
||||||
3124 | What will our bodies be like? | 1 Cor 15:37 | Emmaus | 84616 | ||
1 Cor 15:37-44 37 And what you sow is not the body that is to be but a bare kernel of wheat, perhaps, or of some other kind; 38 but God gives it a body as he chooses, and to each of the seeds its own body. 39 19 Not all flesh is the same, but there is one kind for human beings, another kind of flesh for animals, another kind of flesh for birds, and another for fish. 40 There are both heavenly bodies and earthly bodies, but the brightness of the heavenly is one kind and that of the earthly another. 41 The brightness of the sun is one kind, the brightness of the moon another, and the brightness of the stars another. For star differs from star in brightness. 42 20 So also is the resurrection of the dead. It is sown corruptible; it is raised incorruptible. 43 It is sown dishonorable; it is raised glorious. It is sown weak; it is raised powerful. 44 It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual one. |
||||||
3125 | Christians enter heaven being judged? | 1 Cor 15:42 | Emmaus | 31651 | ||
NancyK, No one enters heaven unjudged. We have the particular judgement of the individual at death and then there is the general judgement of all together at the Second coming. Emmaus |
||||||
3126 | Will we have a body in heaven | 1 Cor 15:44 | Emmaus | 121959 | ||
jaqueen "How do the dead rise? What is "rising"? In death, the separation of the soul from the body, the human body decays and the soul goes to meet God, while awaiting its reunion with its glorified body. God, in his almighty power, will definitively grant incorruptible life to our bodies by reuniting them with our souls, through the power of Jesus' Resurrection. Who will rise? All the dead will rise, "those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of judgment."( Jn 5:29; cf. Dan 12:2) How? Christ is raised with his own body: "See my hands and my feet, that it is I myself";( Lk 24:39) but he did not return to an earthly life. So, in him, "all of them will rise again with their own bodies which they now bear," but Christ "will change our lowly body to be like his glorious body," into a "spiritual body" ( Phil 3:21; 2 Cor 15:44) But someone will ask, "How are the dead raised? With what kind of body do they come?" You foolish man! What you sow does not come to life unless it dies. And what you sow is not the body which is to be, but a bare kernel. . . . What is sown is perishable, what is raised is imperishable. . . . The dead will be raised imperishable. . . . For this perishable nature must put on the imperishable, and this mortal nature must put on immortality.( 1 Cor 15:35-37,42,52,53) This "how" exceeds our imagination and understanding; it is accessible only to faith. Yet our participation in the Eucharist already gives us a foretaste of Christ's transfiguration of our bodies: Just as bread that comes from the earth, after God's blessing has been invoked upon it, is no longer ordinary bread, but Eucharist, formed of two things, the one earthly and the other heavenly: so too our bodies, which partake of the Eucharist, are no longer corruptible, but possess the hope of resurrection.( St. Irenaeus, Adv. haeres. 4,18,4-5:PG 7/1,1028-1029) When? Definitively "at the last day," "at the end of the world."( Jn 6: 39-40,44,54; 11:24) Indeed, the resurrection of the dead is closely associated with Christ's Parousia: For the Lord himself will descend from heaven, with a cry of command, with the archangel's call, and with the sound of the trumpet of God. And the dead in Christ will rise first.( 1 Thess 4:16)" http://www.scborromeo.org/ccc/p123a11.htm#997 Emmaus |
||||||
3127 | New body? | 1 Cor 15:52 | Emmaus | 146129 | ||
"How do the dead rise? "What is "rising"? In death, the separation of the soul from the body, the human body decays and the soul goes to meet God, while awaiting its reunion with its glorified body. God, in his almighty power, will definitively grant incorruptible life to our bodies by reuniting them with our souls, through the power of Jesus' Resurrection. Who will rise? All the dead will rise, "those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of judgment." (Jn 5:29; cf. Dan 12:2) How? Christ is raised with his own body: "See my hands and my feet, that it is I myself"; (Lk 24:39) but he did not return to an earthly life. So, in him, "all of them will rise again with their own bodies which they now bear," but Christ "will change our lowly body to be like his glorious body," into a "spiritual body":( Phil 3:21; 2 Cor 15:44) But someone will ask, "How are the dead raised? With what kind of body do they come?" You foolish man! What you sow does not come to life unless it dies. And what you sow is not the body which is to be, but a bare kernel. . . . What is sown is perishable, what is raised is imperishable. . . . The dead will be raised imperishable. . . . For this perishable nature must put on the imperishable, and this mortal nature must put on immortality. (1 Cor 15:35-37,42,52,53) 1000 This "how" exceeds our imagination and understanding; it is accessible only to faith. Yet our participation in the Eucharist already gives us a foretaste of Christ's transfiguration of our bodies: Just as bread that comes from the earth, after God's blessing has been invoked upon it, is no longer ordinary bread, but Eucharist, formed of two things, the one earthly and the other heavenly: so too our bodies, which partake of the Eucharist, are no longer corruptible, but possess the hope of resurrection. (St. Irenaeus, Adv. haeres. 4,18,4-5:PG 7/1,1028-1029) 1001 When? Definitively "at the last day," "at the end of the world." (Jn 6: 39-40,44,54; 11:24) Indeed, the resurrection of the dead is closely associated with Christ's Parousia: For the Lord himself will descend from heaven, with a cry of command, with the archangel's call, and with the sound of the trumpet of God. And the dead in Christ will rise first.( 1 Thess 4:16)" http://www.scborromeo.org/ccc/p123a11.htm#996 |
||||||
3128 | Clarity - Jesus being sin and in Heaven | 2 Corinthians | Emmaus | 83513 | ||
Joe, Your failure to see the action sequence in the subtext is obviously due to a lack of understanding of basic exegetical techniques. You obviously missed a few details because of your lack of proper religious training like the poor fellow in the following story. ;-) A man goes to the track and sees a Priest blessing a horse before a race and quickly goes to the ticket window and bets. The horse wins. He watches the Priest carefully for the next four races, and continues to win, until he has quite a small fortune. He decides to bet it all on one last race. Before the horse crosses the finish line however, it drops dead. The man rushes up to the Priest, confronts him with what he's seen and demands an explanation. The Priest just shakes his head sadly and says, "That's one of the problems with you Protestants. You don't know the difference between a blessing and the last rites." Emmaus |
||||||
3129 | What is "Hope"? | 2 Corinthians | Emmaus | 85276 | ||
"II. THE THEOLOGICAL VIRTUES 1812 The human virtues are rooted in the theological virtues, which adapt man's faculties for participation in the divine nature:[76] for the theological virtues relate directly to God. They dispose Christians to live in a relationship with the Holy Trinity. They have the One and Triune God for their origin, motive, and object. 1813 The theological virtues are the foundation of Christian moral activity; they animate it and give it its special character. They inform and give life to all the moral virtues. They are infused by God into the souls of the faithful to make them capable of acting as his children and of meriting eternal life. They are the pledge of the presence and action of the Holy Spirit in the faculties of the human being. There are three theological virtues: faith, hope, and charity.[77] Hope 1817 Hope is the theological virtue by which we desire the kingdom of heaven and eternal life as our happiness, placing our trust in Christ's promises and relying not on our own strength, but on the help of the grace of the Holy Spirit. "Let us hold fast the confession of our hope without wavering, for he who promised is faithful."[84] "The Holy Spirit . . . he poured out upon us richly through Jesus Christ our Savior, so that we might be justified by his grace and become heirs in hope of eternal life."[85] 1818 The virtue of hope responds to the aspiration to happiness which God has placed in the heart of every man; it takes up the hopes that inspire men's activities and purifies them so as to order them to the Kingdom of heaven; it keeps man from discouragement; it sustains him during times of abandonment; it opens up his heart in expectation of eternal beatitude. Buoyed up by hope, he is preserved from selfishness and led to the happiness that flows from charity. 1819 Christian hope takes up and fulfills the hope of the chosen people which has its origin and model in the hope of Abraham, who was blessed abundantly by the promises of God fulfilled in Isaac, and who was purified by the test of the sacrifice.[86] "Hoping against hope, he believed, and thus became the father of many nations."[87] 1820 Christian hope unfolds from the beginning of Jesus' preaching in the proclamation of the beatitudes. The beatitudes raise our hope toward heaven as the new Promised Land; they trace the path that leads through the trials that await the disciples of Jesus. But through the merits of Jesus Christ and of his Passion, God keeps us in the "hope that does not disappoint."[88] Hope is the "sure and steadfast anchor of the soul . . . that enters . . . where Jesus has gone as a forerunner on our behalf."[89] Hope is also a weapon that protects us in the struggle of salvation: "Let us . . . put on the breastplate of faith and charity, and for a helmet the hope of salvation."[90] It affords us joy even under trial: "Rejoice in your hope, be patient in tribulation."[91] Hope is expressed and nourished in prayer, especially in the Our Father, the summary of everything that hope leads us to desire. 1821 We can therefore hope in the glory of heaven promised by God to those who love him and do his will.[92] In every circumstance, each one of us should hope, with the grace of God, to persevere "to the end"[93] and to obtain the joy of heaven, as God's eternal reward for the good works accomplished with the grace of Christ. In hope, the Church prays for "all men to be saved."[94] She longs to be united with Christ, her Bridegroom, in the glory of heaven: Hope, O my soul, hope. You know neither the day nor the hour. Watch carefully, for everything passes quickly, even though your impatience makes doubtful what is certain, and turns a very short time into a long one. Dream that the more you struggle, the more you prove the love that you bear your God, and the more you will rejoice one day with your Beloved, in a happiness and rapture that can never end.[95] 76 Cf. 2 Pet 1:4. 77 Cf. 1 Cor 13:13. 84 Heb 10:23. 85 Titus 3:6-7. 86 Cf. Gen 17:4-8; 22:1-18. 87 Rom 4:18. 88 Rom 5:5. 89 Heb 6:19-20. 90 1 Thess 5:8. 91 Rom 12:12. 92 Cf. Rom 8:28-30; Mt 7:21. 93 Mt 10:22; cf. Council of Trent DS 1541. 94 1 Tim 2:4. 95 St. Teresa of Avila, Excl. 15:3. " The Catechism of the Catholic Church |
||||||
3130 | What is "Hope"? | 2 Corinthians | Emmaus | 85278 | ||
"Hope 2090 When God reveals Himself and calls him, man cannot fully respond to the divine love by his own powers. He must hope that God will give him the capacity to love Him in return and to act in conformity with the commandments of charity. Hope is the confident expectation of divine blessing and the beatific vision of God; it is also the fear of offending God's love and of incurring punishment. 2091 The first commandment is also concerned with sins against hope, namely, despair and presumption: By despair, man ceases to hope for his personal salvation from God, for help in attaining it or for the forgiveness of his sins. Despair is contrary to God's goodness, to his justice - for the Lord is faithful to his promises - and to his mercy. 2092 There are two kinds of presumption. Either man presumes upon his own capacities, (hoping to be able to save himself without help from on high), or he presumes upon God's almighty power or his mercy (hoping to obtain his forgiveness without conversion and glory without merit). 2656 One enters into prayer as one enters into liturgy: by the narrow gate of faith. Through the signs of his presence, it is the Face of the Lord that we seek and desire; it is his Word that we want to hear and keep. 2657 The Holy Spirit, who instructs us to celebrate the liturgy in expectation of Christ's return, teaches us-to pray in hope. Conversely, the prayer of the Church and personal prayer nourish hope in us. The psalms especially, with their concrete and varied language, teach us to fix our hope in God: "I waited patiently for the LORD; he inclined to me and heard my cry."[8] As St. Paul prayed: "May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope."[9] 2658 "Hope does not disappoint us, because God's love has been poured into our hearts by the Holy Spirit who has been given to us."[10] Prayer, formed by the liturgical life, draws everything into the love by which we are loved in Christ and which enables us to respond to him by loving as he has loved us. Love is the source of prayer; whoever draws from it reaches the summit of prayer. In the words of the Cure of Ars: l love you, O my God, and my only desire is to love you until the last breath of my life. I love you, O my infinitely lovable God, and I would rather die loving you, than live without loving you. I love you, Lord, and the only grace I ask is to love you eternally.... My God, if my tongue cannot say in every moment that I love you, I want my heart to repeat it to you as often as I draw breath.[11] 8 Ps 40:2. 9 Rom 15:13. 10 Rom 5:5. 11 St. John Vianney, Prayer. " Catechism of the catholic Church |
||||||
3131 | i need bible verse to go with this | 2 Corinthians | Emmaus | 122036 | ||
jaqueen, Go to the Get Bible Text box to the right side of the screen. Click on Search Range and select Old Testament. Then in the Search word box enter the word "heaven" and click on Search. It will bring up every verse with heave or heavens in it. You will see the answer to your question in the context of the verses. There are a lot of verses. Emmaus |
||||||
3132 | Who is the "sinner" in this verse? | 2 Cor 2:5 | Emmaus | 132626 | ||
Biffbt, NAB footnote on 2 Cor 2:5-11 "The nature of the pain (2 Cor 2:5) is unclear, though some believe an individual at Corinth rejected Paul's authority, thereby scandalizing many in the community. In any case, action has been taken, and Paul judges the measuresa adequate to right the situation (2 Cor 2:6). The follow-up directives he now gives are entirely positive: forgive, encourage, love. Overwhelmed (2 Cor 2:7): a vivid metaphor (literally "swallowed") that Paul employs positively at 2 Cor 5:4 and in 1 Cor 15:54 (2 Cor 2:7). It is often used to describe satanic activity (cf 1 Peter 5:8); note the reference to Satan here in 2 Cor 2:11." http://www.nccbuscc.org/nab/bible/2corinthians/2corinthians2.htm Emmaus |
||||||
3133 | Evangelism is Religious War | 2 Cor 4:4 | Emmaus | 146291 | ||
Tomb Raider! Grave Robber! Harrower of Hell! Despoiler of principalities and powers! Jesus the Christ! |
||||||
3134 | what does the reconciliation means? | 2 Cor 5:1 | Emmaus | 169237 | ||
Rhon In the Christian sense it primarily means the resoration of man's relationship with God through Jesus Christ and secondarily the restoration of the relationship of Christians to one another. Rom 5:11 And not only this, but we also exult in God through our Lord Jesus Christ, through whom we have now received the reconciliation. Rom 11:15 For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead? 2 Cor 5:18 Now all these things are from God, who reconciled us to Himself through Christ and gave us the ministry of reconciliation, 2 Cor 5:19 namely, that God was in Christ reconciling the world to Himself, not counting their trespasses against them, and He has committed to us the word of reconciliation In the Catholic Christian sense it is also another name for the Sacrament of Penance or Confession. Emmaus |
||||||
3135 | The Soul after Death | 2 Cor 5:6 | Emmaus | 62717 | ||
Like CDBJ, I prefer the Parousia or Second Coming, although I take an amillenial view. "Rapture" is obviously a transliteration of "rapiemur" found in the Latin Vulgate version of 1 Thes 4:16-17. Rapiemur is a Latin translation of the Greek work "arpazw" or "har-pad'-zo." 1) to seize, carry off by force 2) to seize on, claim for one's self eagerly 3) to snatch out or away . By contrast the Greek word "Parousia" found in 1 Thes 2:19 and elsewhere is translated into the Latin "adventu." Parousia translates literally into "presence" or "arrival." And what a powerful "presence" He has when He "arrives," since His mere presence will: "destroy him ( the lawless one) by His appearing and coming." 2 Thes 2:8 Emmaus |
||||||
3136 | Is there no place for romance in Heaven? | 2 Cor 5:8 | Emmaus | 83980 | ||
lovly2me1, No one seems to want to tackle your question. I believe that heaven is a place of romance, the ultimate romance between God and his people and among his people including thse we love here. but it will be a romance as differnet form what we know here as an oak tree is from an acorn. With that in mind, maybe this 2 part word study on the word "apocalypsis" will be of interest to you. Part 1 "Points to Ponder The Greek word for "revelation" is "apocalypsis". Several points must be made about this term. First, it is, of course, the root from which we derive the English word "apocalyptic." Not surprisingly then, many scholars interpret Revelation as falling within the literary genre of "apocalyptic literature." What is "apocalyptic literature"? It was a literary form that was very common from roughly 200 BC to 200 AD. Examples of it can be seen in Daniel, Zechariah, and portions of Ezekiel and Isaiah as well. It was a form of literature that was somewhat prophetic. That is, it concerned itself with future events but in a way very different from other prophetic literature. For the prophecies found in apocalyptic literature are almost always filled with cataclysmic and cosmic imagery. Apocalyptic is not merely interested in the conditions of God's people here on earth, it always looks at that struggle in terms of the heavenly strife involving angels, powers and principalities. It is also catastrophic in the sense that it emphasizes how the end of history is drawing near. Thus, it may be regarded as a particular style of prophecy that stands in a certain relationship to the rest of the biblical prophetic tradition. In general, Old Testament symbols or "types" are always used in the New Testament to show the real meaning of Christ (for instance, the Passover lamb is seen as a symbol of Christ). This typological way of looking at history and human events is one of the things that characterizes biblical prophecy. Prophets look at history, not the way a journalist for the New York Times would do, but in search of divine clues to the meaning of history. In a related way, apocalyptic is the style of prophecy that attempts to understand history in light of its cosmic significance. That said, it is also necessary to point out that, though Revelation stands in relationship to the Jewish tradition of apocalyptic literature, it also stands in very marked contrast to it as well. For instance, most average Jewish apocalypses (such as Ezra 4 and others) are nearly always specimens of political tracts geared to whipping up a sort of religio-nationalist frenzy against a political oppressor (often Rome). Revelation, in stark contrast, is written with an eye primarily on helping us to understand the spiritual dimensions of persecution so that we may overcome that persecution in the Spirit of Christ. It is also written (we contend) with a deep interest in the relationship, not between Rome and the Church, but between the old covenant and the new covenant. Another fascinating point which must be made about the term "apocalypsis" is that, for first century readers, it was not primarily a term fraught with heavy-duty and terrifying ultimate significance. It was a word used in everyday speech, not in connection with prophets and cosmic doom, but in connection with weddings! A typical Jewish wedding in the first century could take a week. For the entire week, there was much festivity climaxing in the actual wedding ceremony on the seventh day. Bride and Groom would, for the ceremony, be dressed up as King and Queen and groomsmen would carry them aloft on their shoulders in a sort of parade. At the conclusion of this, the entourage would lower them before the bridal canopy, a large tent under which the wedding was performed. Then, Bride and Groom would enter into the inner room of the canopy and the Groom would perform "apocalypsis" or "removal of the veil" from the Bride's face. And, of course, for both Bride and Groom, this "removal of the veil" refers by extension to the removal of more than just a facial covering. It is, if you will pardon the pun, a "veiled" reference to that moment at which Bride and Groom enter into the most intimate, ecstatic, pleasurable, and fulfilling relationship in the natural order. The two become one flesh. © copyright 2001 • Distributed by www.catholicexchange.com Lesson 1 • Revelation |
||||||
3137 | Is there no place for romance in Heaven? | 2 Cor 5:8 | Emmaus | 83982 | ||
lovly2me1, Part 2 Opportunities for Additional Study (cont.) This is significant because Jesus and John (under the inspiration of the Holy Spirit) choose this word to introduce the vision that shall follow. Normally, of course, the correct, academic, and technical definition of a term like "revelation" is "those truths about God which cannot be known by the light of reason." Thus, for instance, it requires "revelation" in this academic sense to move from the reasoned conclusion that God exists to the revealed knowledge that God is a Trinity. Such a definition of "revelation" is good and useful as far as it goes. But what we find in the book of Revelation is a transcendentally greater understanding of what "revelation" is. For John's choice of the word "apocalypsis" shows the unveiling of Jesus Christ, not to his slaves, nor to his business partners, nor to his students, but to his Bride. In other words, for John, revelation is, at its most fundamental level, not about acquiring information, facts or data about God. It is rather about entering into an ecstatic and eternal relationship with Jesus Christ. Therefore, undergirding all else in Revelation is this bedrock fact of intimate, nuptial relationship between the Groom and the Bride. It is this fundamental and mystical apprehension of Christ as the Groom of our soul and of his Bride the Church that, more than any merely academic consideration, burns with hidden fire at the heart of all John will write in the rest of this book. Revelation is, first and foremost, not a political tract, nor a code book, nor a puzzle, nor rummage sale of theological concepts, but a wedding invitation. This is why the entire vision is consummated by nothing less than the "Marriage Supper of Lamb." And it is why, significantly, that term is used in the early Church (and even today) as a description of the Blessed Eucharist. For both marriage and Eucharist have at their heart the vision of Lover and Beloved united in ecstatic embrace. That is why marriage as well as Eucharist are both sacraments of Christ's Church, for the only experience in the natural realm of human relations to even approach the ecstasy of heavenly union with God (and even then it is only a dim image) is the sexual bond of marital union. That is why Revelation cannot be understood apart from this vision of sacramental, eucharistic, and marital love. The message of Revelation is that we are all invited to the Marriage Supper of the Lamb where we will feast forever on the life and love of God himself, who offers himself to and for the Bride even now in the eucharistic sacrifice. "© copyright 2001 • Distributed by www.catholicexchange.com Lesson 1 • Revelation Emmaus |
||||||
3138 | How can the church decide saved/unsaved? | 2 Cor 5:8 | Emmaus | 84112 | ||
Matthew, Yes it is God's job and not the Catholic Church does not decide who is and who is not saved. What makes you think it does? Emmaus |
||||||
3139 | Is there no place for romance in Heaven? | 2 Cor 5:8 | Emmaus | 84145 | ||
lovly2me, If you would like to see a little more about marital imagery in John's Gospel, go to www.catholicexchange.com and scroll down the right side until you see: "This Week's Bible Study". Click on "John:The Paraclete" and it will take you to a bible study series on the Gospel of John. Look at Lessons number 3 and 5. You may find them of some interest. Emmuas |
||||||
3140 | How can the church decide saved/unsaved? | 2 Cor 5:8 | Emmaus | 84197 | ||
Matthew, I think some of the inforamtion provided to you by Imf, was incorrect in some details. The Catholic Chuch's opposition to cremation was not doctrinal, but a matter of Church discipline. Church doctrine can not change, but Church discipline can change and has been changed changed in the past decade on the matter of cremation. Currently, due to changes in Canon Law, those who are cremated are allowed a funeral Mass of the Ressurection. Let me quote an answer to the question of about the Catholic Church and crmation from a book, The Question Box, by Fr. Bertrand Conway, published in 1962. "The Church does not fobid cremation because it is intrinsically evil, but because it goes counter to the Jewish and Christian tradition, and was initiated by anti-Christians with the express purpose of destroying belief in the immortality of the soul and the resurrection of the body. Cremation has been condemned by three Roman decrees. The first, May 16, 1886, forbids Catholics to join cremation societies or to order their bodies cremated: the second, December 15, 1886, deprives such Catholics of christian burial; the third, July 27, 1892, forbids priests to give them the last sacraments. These decrees of the Hoy Office condemn cremation , not as contrary to the divine or natural law, but as a "detestable pagan practice, introduced by men of doubtful faith," who aim at lessening catholic reverence for the dead. The first attempt in modern times to revive cremation was made by the neo-pagans of the French Directory in the fifth year of the republic. The project did not meet with any popular response at the time, although the spiirt back of it was part of the Revolution's attack on upon Christian doctrine, law and custom. The same scoundrels who put priests to death, abolished the Mass and the Sunday, and invented the new cult of reason, advocated cremationthe better destroy "the superstitios of the immortaility of the soul and the resurrection of the body." The world had to wait nearly seventyfive years before unbelief in Europe made another and more successful attempt to introduce cremation. The first cremations occured in Padua in 1872, and at once the anti-Christians everywhere began to found cremation societies, and to defend the practice in hundreds of books and pamphlets... Absolutely speaking, the Church could change her ritual in this respect, but it is not at all likely that she will. If, however, the state were to make cremation cumpulsory, the Church would readily adopt her prays to the new method of diposing of the dead..." The Church's position on cremation has and had, nothing to do with determining who is not saved. The Church recognizes that as the perogative of God alone. I would also point out that similar disciplinary proscriptions that forbade christian burial to suicides has also been modified recently. Emmaus |
||||||
Result pages: << First < Prev [ 153 154 155 156 157 158 159 160 161 ] Next > Last [187] >> |