Results 3521 - 3540 of 3728
|
||||||
Results from: Answered Bible Questions, Answers, Unanswered Bible Questions, Notes Author: Emmaus Ordered by Verse |
||||||
Results | Verse | Author | ID# | |||
3521 | does baptism save us? 1Pet.3:21 | 1 Pet 3:21 | Emmaus | 45757 | ||
movingdoll, Here is how the early Church Fathers interpreted the scriptures about baptism. Part 1 "The early Fathers were equally unanimous in affirming baptism as a means of grace. They all recognized the Bible’s teaching that "[In the ark] a few, that is, eight persons, were saved through water. Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a clear conscience, through the resurrection of Jesus Christ" (1 Pet. 3:20–21, emphasis added). Protestant early Church historian J. N. D. Kelly writes, "From the beginning baptism was the universally accepted rite of admission to the Church. . . . As regards its significance, it was always held to convey the remission of sins . . . we descend into the water ‘dead’ and come out again ‘alive’; we receive a white robe which symbolizes the Spirit . . .the Spirit is God himself dwelling in the believer, and the resulting life is a re-creation. Prior to baptism . . . our heart was the abode of demons . . . [but] baptism supplies us with the weapons for our spiritual warfare" (Early Christian Doctrines, 193–4). The Letter of Barnabas "Regarding [baptism], we have the evidence of Scripture that Israel would refuse to accept the washing which confers the remission of sins and would set up a substitution of their own instead [Ps. 1:3–6]. Observe there how he describes both the water and the cross in the same figure. His meaning is, ‘Blessed are those who go down into the water with their hopes set on the cross.’ Here he is saying that after we have stepped down into the water, burdened with sin and defilement, we come up out of it bearing fruit, with reverence in our hearts and the hope of Jesus in our souls" (Letter of Barnabas 11:1–10 [A.D. 74]). Hermas "‘I have heard, sir,’ said I, ‘from some teacher, that there is no other repentance except that which took place when we went down into the water and obtained the remission of our former sins.’ He said to me, ‘You have heard rightly, for so it is’" (The Shepherd 4:3:1–2 [A.D. 80]). Ignatius of Antioch "Let none of you turn deserter. Let your baptism be your armor; your faith, your helmet; your love, your spear; your patient endurance, your panoply" (Letter to Polycarp 6 [A.D. 110]). Second Clement "For, if we do the will of Christ, we shall find rest; but if otherwise, then nothing shall deliver us from eternal punishment, if we should disobey his commandments. . . . [W]ith what confidence shall we, if we keep not our baptism pure and undefiled, enter into the kingdom of God? Or who shall be our advocate, unless we be found having holy and righteous works?’ (Second Clement 6:7–9 [A.D. 150]). Justin Martyr "Whoever are convinced and believe that what they are taught and told by us is the truth, and professes to be able to live accordingly, are instructed to pray and to beseech God in fasting for the remission of their former sins, while we pray and fast with them. Then they are led by us to a place where there is water, and they are reborn in the same kind of rebirth in which we ourselves were reborn: ‘In the name of God, the Lord and Father of all, and of our Savior Jesus Christ, and of the Holy Spirit,’ they receive the washing of water. For Christ said, ‘Unless you be reborn, you shall not enter the kingdom of heaven’" (First Apology 61:14–17 [A.D. 151]). Theophilus of Antioch "Moreover, those things which were created from the waters were blessed by God, so that this might also be a sign that men would at a future time receive repentance and remission of sins through water and the bath of regeneration—all who proceed to the truth and are born again and receive a blessing from God" (To Autolycus 12:16 [A.D. 181]). Clement of Alexandria "When we are baptized, we are enlightened. Being enlightened, we are adopted as sons. Adopted as sons, we are made perfect. Made perfect, we become immortal . . . ‘and sons of the Most High’ [Ps. 82:6]. This work is variously called grace, illumination, perfection, and washing. It is a washing by which we are cleansed of sins, a gift of grace by which the punishments due our sins are remitted, an illumination by which we behold that holy light of salvation" (The Instructor of Children 1:6:26:1 [A.D. 191]). From http://www.catholic.com/library/Baptismal_Grace.asp |
||||||
3522 | does baptism save us? 1Pet.3:21 | 1 Pet 3:21 | Emmaus | 45759 | ||
movingdoll, The early Church Fathers on baptismal grace Part 2 Tertullian "Happy is our sacrament of water, in that, by washing away the sins of our early blindness, we are set free and admitted into eternal life. . . . [But] a viper of the [Gnostic] Cainite heresy, lately conversant in this quarter, has carried away a great number with her most venomous doctrine, making it her first aim to destroy baptism—which is quite in accordance with nature, for vipers and asps . . . themselves generally do live in arid and waterless places. But we, little fishes after the example of our [Great] Fish, Jesus Christ, are born in water, nor have we safety in any other way than by permanently abiding in water. So that most monstrous creature, who had no right to teach even sound doctrine, knew full well how to kill the little fishes—by taking them away from the water!" (Baptism 1 [A.D. 203]). ... "Baptism itself is a corporal act by which we are plunged into the water, while its effect is spiritual, in that we are freed from our sins" (ibid., 7:2). Hippolytus "And the bishop shall lay his hand upon them [the newly baptized], invoking and saying: ‘O Lord God, who did count these worthy of deserving the forgiveness of sins by the laver of regeneration, make them worthy to be filled with your Holy Spirit and send upon them thy grace [in confirmation], that they may serve you according to your will" (The Apostolic Tradition 22:1 [A.D. 215]). Cyprian of Carthage "While I was lying in darkness . . . I thought it indeed difficult and hard to believe . . . that divine mercy was promised for my salvation, so that anyone might be born again and quickened unto a new life by the laver of the saving water, he might put off what he had been before, and, although the structure of the body remained, he might change himself in soul and mind. . . . But afterwards, when the stain of my past life had been washed away by means of the water of rebirth, a light from above poured itself upon my chastened and now pure heart; afterwards, through the Spirit which is breathed from heaven, a second birth made of me a new man" (To Donatus 3–4 [A.D. 246]). Aphraahat the Persian Sage "From baptism we receive the Spirit of Christ. At that same moment in which the priests invoke the Spirit, heaven opens, and he descends and rests upon the waters, and those who are baptized are clothed in him. The Spirit is absent from all those who are born of the flesh, until they come to the water of rebirth, and then they receive the Holy Spirit. . . . [I]n the second birth, that through baptism, they receive the Holy Spirit" (Treatises 6:14:4 [A.D. 340]). Cyril of Jerusalem "If any man does not receive baptism, he does not have salvation. The only exception is the martyrs, who, even without water, will receive baptism, for the Savior calls martyrdom a baptism [Mark 10:38]. . . . Bearing your sins, you go down into the water; but the calling down of grace seals your soul and does not permit that you afterwards be swallowed up by the fearsome dragon. You go down dead in your sins, and you come up made alive in righteousness" (Catechetical Lectures 3:10, 12 [A.D. 350]). Basil the Great "For prisoners, baptism is ransom, forgiveness of debts, the death of sin, regeneration of the soul, a resplendent garment, an unbreakable seal, a chariot to heaven, a royal protector, a gift of adoption" (Sermons on Moral and Practical Subjects 13:5 [A.D. 379]). Council of Constantinople I "We believe . . . in one baptism for the remission of sins" (Nicene Creed [A.D. 381]). from http://www.catholic.com/library/Baptismal_Grace.asp |
||||||
3523 | does baptism save us? 1Pet.3:21 | 1 Pet 3:21 | Emmaus | 45761 | ||
movingdoll, The early Church Fathers on baptismal grace Part 3 Ambrose of Milan "The Lord was baptized, not to be cleansed himself but to cleanse the waters, so that those waters, cleansed by the flesh of Christ which knew no sin, might have the power of baptism. Whoever comes, therefore, to the washing of Christ lays aside his sins" (Commentary on Luke 2:83 [A.D. 389]). Augustine "It is an excellent thing that the Punic [North African] Christians call baptism salvation and the sacrament of Christ’s body nothing else than life. Whence does this derive, except from an ancient and, as I suppose, apostolic tradition, by which the churches of Christ hold inherently that without baptism and participation at the table of the Lord it is impossible for any man to attain either to the kingdom of God or to salvation and life eternal? This is the witness of Scripture too" (Forgiveness and the Just Deserts of Sin, and the Baptism of Infants 1:24:34 [A.D. 412]). "The sacrament of baptism is most assuredly the sacrament of regeneration" (ibid., 2:27:43). "Baptism washes away all, absolutely all, our sins, whether of deed, word, or thought, whether sins original or added, whether knowingly or unknowingly contracted" (Against Two Letters of the Pelagians 3:3:5 [A.D. 420]). "This is the meaning of the great sacrament of baptism, which is celebrated among us: all who attain to this grace die thereby to sin—as he himself [Jesus] is said to have died to sin because he died in the flesh (that is, ‘in the likeness of sin’)—and they are thereby alive by being reborn in the baptismal font, just as he rose again from the sepulcher. This is the case no matter what the age of the body. For whether it be a newborn infant or a decrepit old man—since no one should be barred from baptism—just so, there is no one who does not die to sin in baptism. Infants die to original sin only; adults, to all those sins which they have added, through their evil living, to the burden they brought with them at birth" (Handbook on Faith, Hope, and Love 13[41] [A.D. 421]). Few truths are so clearly taught in the New Testament as the doctrine that in baptism God gives us grace. Again and again the sacred writers tell us that it is in baptism that we are saved, buried with Christ, incorporated into his body, washed of our sins, regenerated, cleansed, and so on (see Acts 2:38, 22:16; Rom. 6:1–4; 1 Cor. 6:11, 12:13; Gal. 3:26–27; Eph. 5:25-27; Col. 2:11–12; Titus 3:5; 1 Pet. 3:18–22). They are unanimous in speaking of baptism in invariably efficient terms, as really bringing about a spiritual effect. from http://www.catholic.com/library/Baptismal_Grace.asp |
||||||
3524 | How did baptism heal naaman of leprosy? | 1 Pet 3:21 | Emmaus | 75766 | ||
Another good question relating to baptism is: How did baptism heal Naaman of leprosy when he dippedin the Jordan. The story is an interesting read in its full context as a type foreshadowing the baptism and its scaramental aspects. Emmaus |
||||||
3525 | How did baptism heal naaman of leprosy? | 1 Pet 3:21 | Emmaus | 75779 | ||
And in a sacramental manner,the phsyical sign is the instrumentalmeans by which the grace is applied,as in "by water and the Spirit" or by "water and from above." Grace is the effectual cause and water the instrumental cause. Emmaus |
||||||
3526 | How did baptism heal naaman of leprosy? | 1 Pet 3:21 | Emmaus | 75819 | ||
Johnny, As I indicated in my post, Naaman's story was a typological foreshadowing of baptism and like all OT types it was an imperfect and inferior foreshadowing compared to the NT fulfillment. Emmaus |
||||||
3527 | How did baptism heal naaman of leprosy? | 1 Pet 3:21 | Emmaus | 75821 | ||
disciplerami, Most on the forum would not use the word sacramental, but as you might suspect from my profile, I am a scaramental kind of guy. I would say that immersion is the preferred method when possible, but pouring or even sprinkling in very rare cases of illness are acceptable and within the most acient practices of the Church. See the link below for a good expanation and documentation of where I stand on the question of immersion and the other methods. http://www.catholic.com/library/Baptism_Immersion_Only.asp Of course mine is a minority position on the forum, but you know about that place I think. :-) Emmaus |
||||||
3528 | How did baptism heal naaman of leprosy? | 1 Pet 3:21 | Emmaus | 78429 | ||
Disciplerami, Here is where I stand and what I believe in response to your question. "The Baptism of infants 1250 Born with a fallen human nature and tainted by original sin, children also have need of the new birth in Baptism to be freed from the power of darkness and brought into the realm of the freedom of the children of God, to which all men are called.[50] The sheer gratuitousness of the grace of salvation is particularly manifest in infant Baptism. The Church and the parents would deny a child the priceless grace of becoming a child of God were they not to confer Baptism shortly after birth.[51] 1251 Christian parents will recognize that this practice also accords with their role as nurturers of the life that God has entrusted to them.[52] 1252 The practice of infant Baptism is an immemorial tradition of the Church. There is explicit testimony to this practice from the second century on, and it is quite possible that, from the beginning of the apostolic preaching, when whole "households" received baptism, infants may also have been baptized.[53] Faith and Baptism 1253 Baptism is the sacrament of faith.[54] But faith needs the community of believers. It is only within the faith of the Church that each of the faithful can believe. The faith required for Baptism is not a perfect and mature faith, but a beginning that is called to develop. The catechumen or the godparent is asked: "What do you ask of God's Church?" The response is: "Faith!" 1254 For all the baptized, children or adults, faith must grow after Baptism. For this reason the Church celebrates each year at the Easter Vigil the renewal of baptismal promises. Preparation for Baptism leads only to the threshold of new life. Baptism is the source of that new life in Christ from which the entire Christian life springs forth. 1255 For the grace of Baptism to unfold, the parents' help is important. So too is the role of the godfather and godmother, who must be firm believers, able and ready to help the newly baptized - child or adult on the road of Christian life.[55] Their task is a truly ecclesial function (officium).[56] The whole ecclesial community bears some responsibility for the development and safeguarding of the grace given at Baptism." Catechism of the Catholic Church Emmaus |
||||||
3529 | How did baptism heal naaman of leprosy? | 1 Pet 3:21 | Emmaus | 78450 | ||
Disciperami, "Baptism has no power apart from the faith in the recipient." And here I was believeing that the power of Baptism came from God's unmerited favor. What is the faith even of an adult other than unmerited favor or grace? What can an adult do to get faith that a child can't do? Nothing! Are God's gifts restricted to adults? No! Does God use parent as agents to deliver His gifts to children? Yes! Of course the infant does have the advantage of not being able at that stage to resist God's grace unlike adults. May God be generous with His favor to you also and to all of us! Emmaus |
||||||
3530 | 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 |
||||||
3531 | A SIN TO FILE BANKRUPTCY | 1 Pet 4:10 | Emmaus | 130083 | ||
EdB, I am amazed that througout this whole discussion no one has mention the modern practice of usury and the fact that banks and retailers practically forced credit cards on people without worrying whether or not they are credit worth. During the pre-Christmas shopping period I am practically tackled at the entrances of department stores by people wanting to gicve me credit cards. And at the Colleges and Univertsities the students are bombarded in person and by mail with cedits cards and offers of credit cards.How does this happen when most of them have little or negligable income to pay back any credit card debt? The banks and credit card companies, Enron like, count the amount of their tuition as income! No, I am not joking! They really do that. Ah the wonders of creative American business accounting practices. My daighter calls my description of credicard debt as indentured servitude, "Lecture 44." She was advised that if she accepted a single credit card while in college, that I would cease all financial support. Emmaus |
||||||
3532 | A SIN TO FILE BANKRUPTCY | 1 Pet 4:10 | Emmaus | 130089 | ||
EdB, On the other hand we do not hand out guns indiscriminately to the youg and inaexperienced and untrained, except in criminal enterprises. And to do so is also civily negligent and actionable. The fact that Colleges and universities are often in collusion with the credit card companies, in exchange for a fee, in allowing them access to the campuses is also dispicable. They thus facititate financial promiscuity in the same way they facilitate sexual promiscuity with open co-ed dormitories. The college culture of death, debt and depravity. Deliver us from evil Oh Lord! Emmaus |
||||||
3533 | Questions on the Divine Nature | 2 Pet 1:4 | Emmaus | 85733 | ||
prazn, Was your question merely rhetorical, requiring no answer? If so, it would have been better to post it as a note. The way you phrase your question presumes the answer you already have in mind. The phrasing of the question assumes that Holy Communion as understood by those who believe in the Real Presence is a mere (empty) ritual compared to a "real relationship with the Master." You continue in your post to assume a mutually exclusive relationship between the natural and the supernatural.The two are not mutually exclusive as presumed by the phrasing of your question. That was the whole point of the Incarnation. It is also the point of sacraments in which God uses the natural to convey the supernatural. But underlying your post is a question of importance. I would phrase it this way. Can someone receive the spiritual / supernatural benefits of a sacrament if he or she is not properly disposed spiritually. The answer, even for those who believe in the Real Presence of Christ in the Eucharist is no. In fact as St. Paul makes clear in 1 Cor 11:27-30 you can actually suffer ill effects. Think about it. Judas, for example, had a real personal relationship with Jesus. But was he cursed or blessed because of his personal spiritual disposition compared to the other apostles who had a similar personal relationship, but different spiritual dispositions? Catholics, for example believe that the sacraments are effective regardless of the personal sanctity of the minister because they believe it is Christ Himself acting through the sacrament and it is the virtue of Christ that effects the grace not the minister. But Christ although He mnistered to Judas, was not effective because Judas was not receptive. Think also of the other times in the Gospels when Jesus could not heal in his own town because the people did not believe. So, the Catholic Church teaches: "From the moment that a sacrament is is celebrated in accordance with the intention of the Church, the power of Christ and his Spirit acts in and through it, independently of the personal holiness of the minister. Nevertheless, the fruits of the sacraments also depend on the disposition of the one who receives them." The Catechism, number 1128. Emmaus |
||||||
3534 | What are "Sacraments" | 2 Pet 1:4 | Emmaus | 85804 | ||
Prazn, The short definition of sacrament is "a sign instituted by God to give grace." In that light Jesus is the Sacrament of all sacraments and the Church as the Body of christ is also a scarament in the broadest sense. All other sacraments derive from from Christ. The sacraments are encounters with Christ who is the true minister in and through his Church. In the Eastern Churches they are called the Mysteries. They are also called Signs of the Covenant. The word sacramentum in Latin is translated as "oath". The Hebrew word for oath as in a covenant oath or promise means "to seven oneself." See 2 Peter 1:3-4 re God's promises or oaths to us. Most Protestants acknowledge at least two sacraments: Baptism and Holy Communion, althought many understand them differently than Catholics, but some see them similarly. The Old Testament had signs such as Noah's Ark and the rainbow, Circumcision, the Passover, the Pillar of Fire and the Pillar of Cloud, manna in the desert, the Rock in the desert from which flowed water and which according to St Paul followed them and was Christ. An interesting pre-figuring of baptism was Naaman dipping in the Jordan and being cured of leprosy and also being cured of unbelief. Catholics believe there are seven sacraments: Baptism, Confirmation, Holy Communion, Reconciliation ( also known as Confession or Penance), Matrimony, Holy Orders(ordained priesthood, as distinguished from the preisthood of the people)and Annointing of the Sick. For scriptural references see: John 3:6; Mark 16;16; Col 2:11-12; Romans 6:3-5; Acts 19:5-6; Acts 8:14-17; 2 Cor 1:21-22; Eph 1:13; Heb 6:2; 1 Peter 3;21; John 6:35-71; Matt 26:26 ff; Mark 14:22 ff; Luke 22:17 ff; 1 Cor 11;23-29; Matt 9:2-8; John 20:23; 2 Cor 5:17-20; Matt 19:5-6; Eph 5:22-32; Acts 20:28; Luke 22:19; Acts 6:6; Acts 13:3; Acts 14:22; 1Tim 4:14; 2 Tim 1:6; Titus 1:5; Mark 6:12-13; James 5:14-15. Emmaus |
||||||
3535 | where did the seven virtues come from? | 2 Pet 1:5 | Emmaus | 137632 | ||
I presume Searcher has answered your question. But if by chance you meant the seven gifts of the Holy Spirit, they are found in Isaiah 11: 1-2 Wisdom Understanding Counsel Fortitude (courage) Knowledge Piety Fear of the Lord These are the gifts of the Spirit in the Messiah as prophesied by Isaiah. Other lists of various gifts are found in the letters of St. Paul. I have also seen others describe the first seven beatitudes in Matthew 5 as virtues. Emmaus |
||||||
3536 | CONDITIONAL ETERNAL SECURITY | 2 Pet 1:10 | Emmaus | 62687 | ||
CDBJ, "Tim, the last part of your post is interesting to me in that it points out to me a group, of so call Christians, that do this very thing every Sunday in their service." I may be hypersensitive and may be reading you wrong. But if I am reading you right, I go there every Sunday and that is not what happens, nor do the people there believe that is what happens. However, some who do not go there have that misconception. Emmaus |
||||||
3537 | 1 Peter 3:19-20. What does it mean? | 2 Pet 2:4 | Emmaus | 49920 | ||
Debbie, The parable of Lazarus and teh rich man may shed some light on this question.See Luke 16:19-31. Until the Ascenion of Jesus in to heaven in Glory the souls of the just who could not yet enter into heaven were said to await their redemption in "the bosum of Abraham." As illustrated in the parable the souls of the unjust were also in a similarly approriate place indicative of their final destination. Emmaus |
||||||
3538 | Why angels are not forgiven? | 2 Pet 2:4 | Emmaus | 86482 | ||
Mommapbs, The language in this reply is a little archaic. It is part of a larger discussion of angels in Thomas Aquinas' Summa Theologica. The most pertinent point it makes is that death is to men, what the fall is to the angels. After death man cannot repent nor be saved. Likewise for the angels who are pure spirit, intellect and will, once they have chosen for good or evil there is no repentence, no turning back and no redemption. The good remain forever good and holy, the evil forever fallen and damned. "Whether the will of the demons is obstinate (unchangeable) in evil? "It is said (Ps. 73:23): "The pride of them that hate Thee, ascendeth continually"; and this is understood of the demons. Therefore they remain ever obstinate in their malice." "...it must be held firmly both that the will of the good angels is confirmed in good, and that the will of the demons is obstinate in evil. We must seek for the cause of this obstinacy, not in the gravity of the sin, but in the condition of their nature or state. For as Damascene says (De Fide Orth. ii), "death is to men, what the fall is to the angels." Now it is clear that all the mortal sins of men, grave or less grave, are pardonable before death; whereas after death they are without remission and endure for ever. To find the cause, then, of this obstinacy, it must be borne in mind that the appetitive power is in all things proportioned to the apprehensive, whereby it is moved, as the movable by its mover. For the sensitive appetite seeks a particular good; while the will seeks the universal good, as was said above (59, 1); as also the sense apprehends particular objects, while the intellect considers universals. Now the angel's apprehension differs from man's in this respect, that the angel by his intellect apprehends immovably, as we apprehend immovably first principles which are the object of the habit of "intelligence"; whereas man by his reason apprehends movably, passing from one consideration to another; and having the way open by which he may proceed to either of two opposites. Consequently man's will adheres to a thing movably, and with the power of forsaking it and of clinging to the opposite; whereas the angel's will adheres fixedly and immovably. Therefore, if his will be considered before its adhesion, it can freely adhere either to this or to its opposite (namely, in such things as he does not will naturally); but after he has once adhered, he clings immovably. So it is customary to say that man's free-will is flexible to the opposite both before and after choice; but the angel's free-will is flexible either opposite before the choice, but not after. Therefore the good angels who adhered to justice, were confirmed therein; whereas the wicked ones, sinning, are obstinate in sin. Later on we shall treat of the obstinacy of men who are damned (SP, 98, 1, 2). The good and wicked angels have free-will, but according to the manner and condition of their state, as has been said. God's mercy delivers from sin those who repent. But such as are not capable of repenting, cling immovably to sin, and are not delivered by the Divine mercy. The devil's first sin still remains in him according to desire; although not as to his believing that he can obtain what he desired. Even so, if a man were to believe that he can commit murder, and wills to commit it, and afterwards the power is taken from him; nevertheless, the will to murder can stay with him, so that he would he had done it, or still would do it if he could. A demon's act is twofold. One comes of deliberate will; and this is properly called his own act. Such an act on the demon's part is always wicked; because, although at times he does something good, yet he does not do it well; as when he tells the truth in order to deceive; and when he believes and confesses, yet not willingly, but compelled by the evidence of things. Another kind of act is natural to the demon; this can be good and bears witness to the goodness of nature. Yet he abuses even such good acts to evil purpose." http://www.newadvent.org/summa/106402.htm Emmaus |
||||||
3539 | Why angels are not forgiven? | 2 Pet 2:4 | Emmaus | 86483 | ||
Pastor Glenn, Please see the response I made to Mommapbs on this question. You may find it interesting. Your thinking follows very closely that of St. Thomas Aquinas in his Summa Theologica from the 13th century. His language in translation is a little archaic, but the reasoning is the same. Emmaus |
||||||
3540 | Where do I go from here? | 2 Pet 3:4 | Emmaus | 51647 | ||
Treadway, Before you finish your studies, I would like to recommend one more book that may shed very different light on Revelation and the preterist position. The Lamb's Supper by Scott Hahn. You may see Revelation in a whole new light. Emmaus |
||||||
Result pages: << First < Prev [ 173 174 175 176 177 178 179 180 181 ] Next > Last [187] >> |