Results 601 - 620 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# | |||
601 | IS it wrong to pray to Mary ? | Bible general Archive 1 | Emmaus | 75958 | ||
Chilo, Go to the Quick Search box on the right side of the page and type in the number 26328 and hit Search. When you get where it takes you, scroll down to 12/10/01; 6:43 pm entry under the heading "Am I wrong in thinking you pray to Mary? Click on that title and it will take you to a thread of postings coveringthis subject. Emmaus |
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602 | tell me about lent and ash wednesday | Bible general Archive 1 | Emmaus | 76956 | ||
McCleaf, Here are links to an article on Lent and one on Ash Wednesday. http://www.newadvent.org/cathen/09152a.htm http://www.newadvent.org/cathen/01775b.htm Emmaus |
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603 | Jesus' time in heaven help his ministry | Bible general Archive 1 | Emmaus | 76957 | ||
Putting aside the whole question of whether "time" as we know it exists in the spiritual realm of the infinity and eternity of God, may I suggest that the place to look for answers to this rather odd question is in the relationships between the Persons of the Trinity. Jesus preached a Gospel empahsizing personal relationship between God and man and between man and man (generically speaking). Look for eveything you can about the Trinity and the relationship between Father, Son and Holy Spirit. Emmaus |
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604 | Why transliterate "baptizo"? | Bible general Archive 1 | Emmaus | 77088 | ||
Actually there is a diference between pouring and sprinking. Pouring tended to be the more commonon Catholic method with infants at the time. Sprinking tends in Catholic circles to be restricted in practice to deathbed baptisms of the sick. Pouring was and is also the normal practice for the Anglican Church after the split with Rome. Emmaus |
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605 | Why transliterate "baptizo"? | Bible general Archive 1 | Emmaus | 77101 | ||
The early Churh obviously felt that pouring or sprinkling fit with the meaning of the word. See the Didache. See also the link below for a more detailed discussion. http://www.catholic.com/library/Baptism_Immersion_Only.asp Emmaus |
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606 | Age of the Earth? | Bible general Archive 1 | Emmaus | 77191 | ||
http://ccat.sas.upenn.edu/rs/2/Judaism/jepd.html Link to explain JEPD otherwise known as the Documentary Hypotesis about the literary origin of Genesis. |
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607 | patristic source | Bible general Archive 1 | Emmaus | 77193 | ||
Patristic, as in father or the writings of The Early Church Fathers. http://www.ccel.org/fathers2/ |
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608 | Age of the Earth? | Bible general Archive 1 | Emmaus | 77196 | ||
I do not subscribe to the theory. I just wanted to direct you to an answer to your question. It is the main historical-critical analysis theory of liberal scripture scholars of the late 19th and 20th centuries. | ||||||
609 | What exactly must a person to be saved? | Bible general Archive 1 | Emmaus | 79410 | ||
MPierce, This link will give you the official Catholic position on justification. You may be surprised to learn that Catholics believe in Justification by grace. http://www.ewtn.com/library/COUNCILS/TRENT6.HTM#1 Emmaus |
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610 | What exactly must a person to be saved? | Bible general Archive 1 | Emmaus | 79737 | ||
"I don't see John Piper in the Bible. I don't see Jerry Bridges in the Bible. I don't see Charles Spurgeon in the Bible. I don't see J.C. Ryle in the Bible. I don't see Westminister Catechism in the Bible." "Calvinism is absolute truth." Hmmmmmm? |
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611 | define demons/demonology | Bible general Archive 1 | Emmaus | 80108 | ||
Welcome Jesusislove, Here is a link to an article on the subject of demonology. http://www.newadvent.org/cathen/04713a.htm Emmaus |
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612 | Is Quakerism valid? | Bible general Archive 1 | Emmaus | 80287 | ||
Parable, I can't offer an answer to you question exactly as you requested and you may want to repost it. But I thought you might find this quote of interest on the topic as it touches on several points in which you seem to be interested. "The effects produced by Calvinism lead us to the same conclusion as does the study of its origins. The bareness, the rigorous austerity, of the forms of Calvinists worship in France, Holland, Scotland and New England can be taken as a sign of religious aridity only by the uncomprehending or the prejudiced. Calvinism as a living force, as seen working in these various countries, is clearly actuated by an admirable insistence on genuineness, on sincerety with regard to god, the true living God who has nothing in common with dumb idols. If we seek anywhere in Protestantism for a paralle to the most rigorous elements in the mystiscism of the Cistercians or the Carmelites (Catholic monastic orders), we can assert, without the least error or exaggeratio, that it is to be found in Calvinism itself or in the deepest and most lasting traces made by Calvin's great intuition even outside strict Calvinism. If this assertion sounds like a paradox to a number of Catholics as well as to Protestants, this is due entirely to a series of prejudices and misunderstandings. And if Catholics and Calvinists seem to agree in regarding Calvin as essentially anti-mystical, it is because as a rule, Calvinists are incredibly ill informed about Catholic mysticism, viewing it wholly on the surface, while Catholics know only the externals of Calvinism. Rather than embark on a long discussion, we propose simply to relate a most revealing conversation we once had with the minister Auguste Lecerf, certainly the person of our generation the most learned in Calvinism, as well as embodying in himself the highest type of strictly Calvinists spirituality. As he had said quite baldly, that a mystic in his view was just someone who held paradise to be a place of debauchery, we read to him, without comment some of the salient passages of Ascent of Mount Carmel, by St. John of the Cross. After listening with the closest attention, he answered in perfect sincerety and without hesitation: "If that is the real Catholic mysticism, it is precisely the religion for which Calvin fought all his life." Another most significant thing, surely, is the attitude of those Protestants who have undeniably carried to its logical conclusion the Calvinist idea of God's soverignty, his absolute trancendence. The idea itself was always balanced in the Calvinist system, by other elements irrelvant to us for the moment. But in sects such as the Quakers we see the outcome of these principles in their unrestricted application. Nothing is more striking in the disciples of George Fox than the wholeness of their acceptance and application of the typically Calvinist idea of the soverign God whose infinite greatness annihilates, by comparison, all else. Even those Protestants who are less radical, more faithful to Calvinism as a whole and so do not venture to such exteremes cannot escape a feeling of nostalgia for boldness; as if to them such radicalism constituted both a temptation difficult to resist and an attraction to something higher. If the bareness of a Calvinist church and the austerities of its worship seems carried to an excess, the Quakers do not even have churches or public worship in the strict sense. So imperious is their desire that God should be absolutely soverign, without rival, unique that, in their religion, he alone is there present and, besides him, nothing. In the last resort, the only praise worthy of him seems to them to be silence. Now, it is very remarkable that the Quakers, in throwing overboard all the impedimenta Calvinism itself despised without being able to eliminate, jetisoned also the Calvinists prejudices. They have no difficulty in admitting that the Christians who seem to have gotten closest to their ideal were those of the tradition of Tauler, Ruysbroek, St. Theresa of Avila, St. John of the Cross, Brother Lawrence and so on. They even go so far as to bring out new editions of their works and introduce them to Protestants. More significant still, the author of the most remarkable study on the great Catholic mystics is an American Quaker, Rufus Jones." The Spirit and Forms of Protestantism by Louis Bouyer pg 86-87 first printed in France 1952 first English printing 1956, London currently in print by Scepter Press, Princeton, N.J. from which the above is quoted Emmaus |
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613 | Help Me With Bible Study... | Bible general Archive 1 | Emmaus | 80762 | ||
1001 nights, Sadly, you have identified the major weakness of this forum. Because there is no specific point of view being followed and no structured format for instruction and study, it really does become a free-for-all environment. Unfortunately, if you are looking for a structured Bible Study envrironment, this is not the place for you. I hope you are successful in finding what you are seeking. There is some solid material here but you have to sift through a lot of chaff to find the good wheat. Emmaus |
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614 | Help Me With Bible Study... | Bible general Archive 1 | Emmaus | 80776 | ||
1001 nights, I would like to provide you a sample of an excellent Bible Study on the Gospel of John. This paticular segment deals with the story of the Samaritan woman at the well. If you find it interesting, I can direct you to the link where you can download the rest of the study lessons. It is not an online group dicussion, but you could use them in a group study if you wished. Please go to the quick search box on the right and enter the number 79414 and hit enter. That will take you the first of two posts. After reading the first post, scroll down to the thread below and click on the line for part two of the posting. I think the link is posted there but it may be misspelled. Emmaus |
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615 | why do we sin when sin has no mastery? | Bible general Archive 1 | Emmaus | 80842 | ||
EdB, Perhaps people are thinking of Luke 9:23 where Jesus spoke of His followers having to "deny" himself and take up his cross daily." And in the KJV 1 Cor 15:31 Paul says: "I protest by your rejoicing which I have in Christ Jesus our lord, I die daily." I think it is safe to say that Paul after his conversion was a follower of Christ and obeyed this command. See also Matt 10:38; Luke 14:27 Sometimes what Jesus said gets lost in all the hubub over Paul. Emmaus |
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616 | Help answering non-christians questions! | Bible general Archive 1 | Emmaus | 80844 | ||
Dve, I recommend The Handbook of Christian Apologetics by Peter Kreeft and Ronald K. Tacelli published by Intervarsity Press. It is designed specifically to answer the objections and questions of non believers. Emmaus |
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617 | JACOBS COVENANT BLESSING | Bible general Archive 1 | Emmaus | 80853 | ||
Because God chose him. It is an example of the mystery of election. Despite Jacob's cheating ways, God can bring good even from evil. See also the story of Joseph and his brothers. Re Jacob see Psalm 135:4; Psalm 47:4;Isaiah 41:8; Malachi 1:2; Romans 9:13. In the context of malichi and Romans "hate" is Hebrew way of say "loved less." It does not imply harte the way our usage of the word does. Emmaus |
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618 | JACOBS COVENANT BLESSING | Bible general Archive 1 | Emmaus | 80854 | ||
Because God chose him. It is an example of the mystery of election. Despite Jacob's cheating ways, God can bring good even from evil. See also the story of Joseph and his brothers especially Gen 45:4-8; Gen 48:12-19 and Gen 50:20. Re Jacob see Psalm 135:4; Psalm 47:4; Isaiah 41:8; Malachi 1:2; Romans 9:13. In the context of Malachi and Romans "hate" is Hebrew way of saying "loved less." It does not imply hate the way our usage of the word does. Emmaus |
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619 | What is the meaning of religion? | Bible general Archive 1 | Emmaus | 81553 | ||
The meaning of the word religion is: that which binds together. What it may mean to various people may vary. | ||||||
620 | 3 non married people.. not Jesus or Paul | Bible general Archive 1 | Emmaus | 81686 | ||
There is no indication that Elijah, Elishah or John the Baptist were ever married. But i don't know if that is the correct answer to your trivia question. | ||||||
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