Results 3221 - 3240 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# | |||
3221 | catholic and protestant salvation view | Eph 4:3 | Emmaus | 49181 | ||
Joe, I don't think I will successfully clarify the issue for you. The best I can say is that the anathemas were against those promoting the dissentions of the day. And the anathema, I am sure you will find this hard to accept) is sometimes called "the charitable anathema", because thay is meant not to be a verdict of eternal damanation ( which can only be decided by God), but a breaking of fellowship in the hope that the one excommunicated will see the error of his ways and repent. This is still done today in Protestant Churches as well as the Catholic Church. Emmaus |
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3222 | catholic and protestant salvation view | Eph 4:3 | Emmaus | 49183 | ||
Joe, Here is link which addresses a question about "the current status of the anathemas of Trent" and also a touches on the fact that the anathemas of that Council were canon law anathemas, which differs from biblical anathemas. I must confess it is not a question I loose a lot of sleep over. (I also don't loose any sleep over Protestant anathemas of Catholics, whatever form they take.)But apparently you are not alone in your interest. http://www.cin.org/users/james/questions/q137.htm Emmaus |
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3223 | catholic and protestant salvation view | Eph 4:3 | Emmaus | 49374 | ||
Joe, As I have previously indicated this subject s not my forte. However I found an interesting dialogue on another website that cover the exact same ground between a Reformed believer and a Catholic who is better organized in this area than I, although I recognize and have read his sources. If you can take time from battles on other fronts, the dialogue at these links may speak to a great extent for both of us. The dialogue is in two parts, hence the two links in order. Have a good holiday weekend. http://catholicoutlook.com/tim1.html http://catholicoutlook.com/tim12.html Emmaus |
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3224 | catholic and protestant salvation view | Eph 4:3 | Emmaus | 49400 | ||
Joe, Of course I would disagree with your analysis, especially comparing different Catholic religious orders with different Protestant denominations. Their dogmatic theology is not different as you will find in different Protestant denominations. Of all the points you make that is the weakest. The unity of the Protestant denominations is in what they are not (Catholic) rather than than in what they are, since they are regularly protestants among themselves as seem by the proliferation of churches, denominational or non. And the argument about the ancient heretics using scripture to support their positions is valid They did that in exactly the same way various parties do the same thing on this forum. The difference is that in the forum and in the Protestant world there is no other really binding authority if one Church, say Lutheran or Reformed, has no more authority than another in resolving these scriptural disputes as the Church Councils do. So we have the sad scandal and spectacle of an ever expanding pattern of division with no hope for an end in sight until the second coming unless there is some sort of significant reunification, which humanly speaking seems rather unlikely without some sort of intervention of divine grace. Emmaus One thing even more sure is that you and I are not going to resolve the matter in our discussions no matter how much we may enjoy the exchange and intellectual and theological exercise. Emmaus |
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3225 | catholic and protestant salvation view | Eph 4:3 | Emmaus | 49475 | ||
Joe, I am sure I will suvive strong words. Do you susbcribe to the "anti-Christ" description of the pope in Chapter XXV of the WCF? Talk about anathemas. Emmaus |
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3226 | catholic and protestant salvation view | Eph 4:3 | Emmaus | 49481 | ||
Joe, Perusing the WCF upon your suggestion I found much classical solid pre- Reformation theology, but also, among other things, quickly came upon the following. From the WCF "III. By the decree of God, for the manifestation of His glory, some men and angels[6] are predestinated unto everlasting life; and others foreordained to everlasting death.[7] IV. These angels and men, thus predestinated, and foreordained, are particularly and unchangeably designed, and their number so certain and definite, that it cannot be either increased or diminished.[8]" I must admit that I cannot see the difference between the above paragraphs from the WCF and the concept of fate among the ancient pagan cultures. And it certainly sounds more like the "Bad News" than the Good News for most people. I think it is this form of "double predestination" that is the thing that drives some people from the Calvinist position, which otherwise has the best and most developed theology and among Protestants. Emmaus |
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3227 | catholic and protestant salvation view | Eph 4:3 | Emmaus | 49488 | ||
Joe, "It is different from the pagan idea of fate. Fatalism says that no matter what one does, his/her outcome is certain" Joe From the WCF "III. By the decree of God, for the manifestation of His glory, some men and angels[6] are predestinated unto everlasting life; and others foreordained to everlasting death.[7] IV. These angels and men, thus predestinated, and foreordained, are particularly and unchangeably designed, and their number so certain and definite, that it cannot be either increased or diminished.[8]" I still don't see the difference, even when it is dressed up in Christian terminology. But I have followed your discussions with Tim and see no point in covering the same ground. Emmaus |
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3228 | catholic and protestant salvation view | Eph 4:3 | Emmaus | 49530 | ||
"So while there is some similarity between fate and biblical predestination in that our destinies are determined in eternity without our consent (which Augustine rightly pointed out would be in favor of rejection of Christ), in biblical terms we will all willingly embrace the path that leads to our destiny." Joe Well Joe I guess that's how you choose to see it. Or is that how it is chosen for you to see it? Emmaus |
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3229 | catholic and protestant salvation view | Eph 4:3 | Emmaus | 49531 | ||
Joe, Thank you. I was aware of the different language in the American Confession. I am happy to know you subscribe to it. Hope springs eternal for an ultimate reconciliation at some point. Emmaus |
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3230 | catholic and protestant salvation view | Eph 4:3 | Emmaus | 49552 | ||
Joe, Once again you have the last word. Emmaus |
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3231 | What is "one baptism" in Eph. 4:5? | Eph 4:5 | Emmaus | 119427 | ||
fish, It's about the ONE LORD into whom we are baptised (Romans 6). So there can only be one baptism into one Lord who made one sacrifice, one death, one resurrection and in whom we have one faith. Eph 4:3-6 being diligent to preserve the unity of the Spirit in the bond of peace. There is one body and one Spirit, just as also you were called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all who is over all and through all and in all. Emmaus |
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3232 | What is "one baptism" in Eph. 4:5? | Eph 4:5 | Emmaus | 119448 | ||
Rowdy, "Of course, I'm already anticipating your response with a different opinion but I must ask if this one baptism from the Bible DOESN'T include immersion in water, how can you dismiss all the many scriptures which describe baptism in just this way? Don't you see the safer position is to assume the same position the Bible presents and that is that baptism includes ALL the features as ascribed to it. " Actually I don't have a different opinion and do not dismiss the scripture you mentioned. I just did not think that was the point of the question being asked, part of which was how many times ones should be baptized. My focus was on the answer: only one time because of the reasons I gave. Your point I took for granted and fiyured they would fall into place once the "how many times" question was answered. I am curious to know what type of response or different opinion you were anticipating? Emmaus |
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3233 | What does men in Eph. 4:8 mean? | Eph 4:8 | Emmaus | 35998 | ||
Tuli, The following is an edited commentary on the opening of Ephesians in a broader context. It doesn't address the women in leadership issue as such. There are many kinds of leadership. "All fatherhood in heaven and on earth derives from our heavenly Father. Eph 3:14 Because God the Father is a loving Father he enables us to share his life... That is why Paul writes as he does under the inspiration of Christ's Spirit in 1 Cor 4:15 to all those who are his spiritual sons and daughters: ... So Paul's role as an apostle must be understood as a participation in the fatherhood of God through the grace of Jesus Christ.... In verse 8, Paul gives a free quotation from Ps 68:18. In context, this verse comes from a psalm of David sung to the God of Israel, praising him for his guidance from slavery in Egypt all the way to the establishment of the Davidic monarchy. The opening of the psalm celebrates the Exodus, then the God who led Israel through the wilderness of Sinai, the conquest of Canaan, and finally (in v. 15 and following) it celebrates the God who led them in triumph into Jerusalem and up Mount Zion where the Temple would be built. In the original Ps, the passage reads, "With mighty chariotry, twice ten thousand,/thousands upon thousands,/the Lord came from Sinai into the holy place./Thou didst ascend the high mount,/leading captives in thy train,/and receiving gifts among men,/even among the rebellious, that the LORD God may dwell there." Many scholars argue that the reason Paul cites this passage from the psalms is because he means to point out that Jesus does in heaven what David did on earth. Ps 68 celebrates the earthly works of God: the earthly exodus out of earthly bondage, the earthly wanderings in the earthly wilderness, the earthly conquest of the earthly promised land, and the establishment of an earthly Davidic kingdom in an earthly Jerusalem. And all of this foreshadows the heavenly Exodus Jesus accomplished by bringing us out of the spiritual bondage of sin (1 Cor 10:1-2). Likewise, the wandering in the wilderness corresponds to this present life after baptism and the struggles we face in learning to trust God as Israel did (1 Cor 10:6-11). The entry into the Promised Land corresponds to our entry into Heaven, the Heavenly Jerusalem. For just as David led "thousands upon thousands" up to the worship of God on the earthly Mount Zion (where the earthly Temple would eventually be built), so the messianic "son of David" leads "a great multitude which no man could number, from every nation, from all tribes and peoples and tongues" (Rev 7:9) up to the Heavenly Jerusalem. So everything celebrated by David in Ps 68 foreshadows what Jesus, the true Son of David, accomplishes in the new covenant. This is perfectly in keeping with all Paul's linkages between the Temple, the body of Christ, and the Church earlier in Ephesians... Paul speaks (verse 9) of Christ descending "into the lower parts of the earth." This refers not only to Christ's descent from heaven into earth in the Incarnation, it also refers to his descent into Hades after his death. According to tradition, the souls of the saints who had been awaiting the Messiah, who had worshiped in the earthly Jerusalem, and had died before his Advent, had gone down to Sheol or the underworld of the dead (Hebrew "Sheol" is translated "Hades" in Greek). Paul alludes to this here and speaks of Jesus plundering the realm of the devil and leading a host of captives to live by delivering the dead saints of the old covenant from Hades or Sheol into the heavenly Jerusalem that their earthly city and Temple had only dimly foreshadowed. Paul emphasizes the surpassing greatness of Christ's triumph by using a curious rendering of Ps 68 that varies from the original Hebrew text. In the earthly conquest of Jerusalem, God is spoken of in the original psalm as "leading captives in thy train,/and receiving gifts among men." But in the heavenly triumph of Christ, the picture is transfigured in Paul's quotation of the verse: "When he ascended on high he led a host of captives, and he gave gifts to men." The picture is no longer focusing on an Oriental king with rebellious prisoners being dragged behind his triumphal chariot receiving tribute from subdued rebels. Rather, it is of the conquering and triumphant Liberator leading freed prisoners from subjection to the devil and from death to the glory of heaven, showering bounteous gifts upon his Church. Interestingly, David both received tribute (when he captured the Jebusites who held Jerusalem and claimed the city for his own) and gave the conquered Jebusites gifts of bread and wine (recorded in 2 Sam 6:19 in an obscure Hebrew text that is probably mistranslated in the RSV). Christ, who conquers sin, and liberates sinners through the Eucharist, is the reality of which David was only a prefigurement." Catholic Scripture Study, Scott Hahn, Jeff Cavins Emmaus |
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3234 | Please explain Aposltic Order | Eph 4:11 | Emmaus | 88590 | ||
Mercy, I have waited until others could respond to your question first. It looks like there was not much response Let me offer another perspective related to your question in the broader sense. go to the Quick Search ox on the right of the screen and enter these numbers for archived posts. 87006 27130 27231 27496 Emmaus |
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3235 | Once upon a time | Eph 4:11 | Emmaus | 131358 | ||
Doc, "It made me mindful of Paul's words in 2 Timothy 2:2 "And what things you heard from me through many witnesses, commit these things to faithful men, such as will be competent also to teach others." No zotting there, but clearly the teaching of Christ and the apostles comes to us through "faithful men." Praise God!" Context Doc, context! How could you have missed this verse in the very same letter or the verse from 1 Timothy 4:14. 2 Tim 1:6 "For this reason I remind you to kindle afresh the gift of God which is in you through the laying on of my hands." 1 Tim 4:14 "Do not neglect the spiritual gift within you, which was bestowed on you through prophetic utterance with the laying on of hands by the presbytery." See also Numbers 27:18-23; Deuteronomy 34:9; Acts 6:6; 13:31. Emmaus |
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3236 | Once upon a time | Eph 4:11 | Emmaus | 131367 | ||
Doc, Paul was a unique case of one called "out of time" by Jesus on the road to Damascus. But even he had hands laid on him before being sent on the speacial mission God had him set aside for. (Acts 13:3) He was not a Lone Ranger. Emmaus |
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3237 | Once upon a time | Eph 4:11 | Emmaus | 131368 | ||
Doc, Not to mention that immediately after his knock down experience, Paul had hand laid on him by Ananis at God's command, Ananias' reluctance not withstanding. Acts 9;11-17. Emmaus |
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3238 | A vision of Love | Eph 5:2 | Emmaus | 28960 | ||
Ben, John's second epistle is also a great resource, especially 2John 3:11-4:21. Emmaus |
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3239 | offering to God for a fragrant aroma. | Eph 5:2 | Emmaus | 165692 | ||
"Live in love, as Christ loved us and handed himself over for us as a sacrificial offering to God for a fragrant aroma." Eph 5:2 "Each of the elders held a harp and gold bowls filled with incense, which are the prayers of the holy one." Rev 5:8 "Our love for God and neighbor is the fire in which the incense of our worship burns sweetly. Let us pray: " Magnificat Magazine, January 2006 evening prayer for 1/10/06. |
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3240 | offering to God for a fragrant aroma | Eph 5:2 | Emmaus | 165693 | ||
"Live in love, as Christ loved us and handed himself over for us as a sacrificial offering to God for a fragrant aroma." Eph 5:2 "Each of the elders held a harp and gold bowls filled with incense, which are the prayers of the holy ones." Rev 5:8 "Our love for God and neighbor is the fire in which the incense of our worship burns sweetly. Let us pray: " Magnificat Magazine, January 2006 evening prayer for 1/10/06. |
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