Results 621 - 640 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# | |||
621 | who is james mother | Bible general Archive 1 | Emmaus | 81767 | ||
See Matthew 10:3; John 19:25. | ||||||
622 | will the real James please stand up! | Bible general Archive 1 | Emmaus | 81775 | ||
Stephanie, If you go to the Quick Search box on the right side of the screen and put in the number 80075 and hit enter it will take you to a four part post I made on this question. Follow the thread at the bottom of the page for the other three parts and responses. Also do a Quick Search for number 79971. This is a contentious issue that has been covered a few times. You can see both sides in the archives to which I am referring you. Emmaus |
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623 | will the real James please stand up! | Bible general Archive 1 | Emmaus | 81778 | ||
Stephanie, A short answer to your question about the author of James is that the letter is most often attributed to James the Just of Jerusalem, sometimes called the "brother" or kinsman of Jesus, although nothing in the letter itself or any other part of scripture gives this information. The attribution is based on tradition. Most agree that this James is not either of the two apostles by that name. The letter is really more of an exhortation and is very Jewish in character. Despite its very Jewish tone it was written in excellent Greek, some of the best in the New Tetsament, which would inidcate a professional scribe actually wrote it down and translated it into Greek whoever the actual author was. Emmaus |
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624 | will the real James please stand up! | Bible general Archive 1 | Emmaus | 81793 | ||
Stephanie, You may be correct about which James Sha was asking about while I was off the mark in my inital answer. Unfourtunately the Scripture itself is just as vague in its answers as Sha was in the question. The only information we have on some of these questions comes from tradition and the writings of the Early Church Fathers and other writers like Josephus and even then sometimes all the vagaries and question are not clearly answered. This case in point is an excellent example of such a situation. Emmaus |
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625 | does revelation 6:9-11 teach that the im | Bible general Archive 1 | Emmaus | 81847 | ||
John 6:39-71. | ||||||
626 | how do i site a verse | Bible general Archive 1 | Emmaus | 82021 | ||
Ask the instructor who assigned and will be grading the term paper. The style of citations in term papers is usually determined by the instructor. It may be that he or she prefers footnotes or endnotes in a specific format for any citation. |
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627 | Holy Spirit, an impersonal force? | Bible general Archive 1 | Emmaus | 82025 | ||
Bern, "Holy Spirit is constantly shown to be a power or force that the Father controls." If that is so, why is the Holy Spirit referred to as "he" and "him" in John 16:7-8 and 16:13-14? How could he, if merely an impersonal active force, bear witness John 15:26; feel hurt Isaiah 63:10; be blasphemed against Mark 3:29; say things Ezek 3:24, Acts 8:29, 10:19, 11:12, 21:11, Heb 10:15-17, Rev 2:7; desire Gal 5;17; be outraged Heb 10:29; search 1Cor 2:10; comfort Acts 9:31; love Rom 15:30; refer to himself as "me" Acts 13:2; be lied to and be God Acts 5:3-4? By the way, the Trinity is not a "triad" of three gods, but a Tri-unity of one God. Emmaus |
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628 | so, you're saying that they go to hell? | Bible general Archive 1 | Emmaus | 82042 | ||
Truth is the antidote to the previous post. "The Profession Of Faith Of The 318 Fathers 1. We believe in one God the Father all powerful, maker of all things both seen and unseen. And in one Lord Jesus Christ, the Son of God, the only-begotten begotten from the Father, that is from the substance [Gr. ousias, Lat. substantia] of the Father, God from God, light from light, true God from true God, begotten [Gr. gennethenta, Lat. natum] not made [Gr. poethenta, Lat. factum], Consubstantial [Gr. homoousion, Lat. unius substantiae (quod Graeci dicunt homousion)] with the Father, through whom all things came to be, both those in heaven and those in earth; for us humans and for our salvation he came down and became incarnate, became human, suffered and rose up on the third day, went up into the heavens, is coming to judge the living and the dead. And in the holy Spirit. 2. And those who say 1. "there once was when he was not", and "before he was begotten he was not", and that 2. he came to be from things that were not, or from another hypostasis [Gr. hypostaseos] or substance [Gr. ousias, Lat. substantia], affirming that the Son of God is subject to change or alteration these the catholic and apostolic church anathematises." |
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629 | so, you're saying that they go to hell? | Bible general Archive 1 | Emmaus | 82043 | ||
Truth is the antidote to the previous post. "The Profession Of Faith Of The 318 Fathers (at the Council of Nicea) 1. We believe in one God the Father all powerful, maker of all things both seen and unseen. And in one Lord Jesus Christ, the Son of God, the only-begotten begotten from the Father, that is from the substance [Gr. ousias, Lat. substantia] of the Father, God from God, light from light, true God from true God, begotten [Gr. gennethenta, Lat. natum] not made [Gr. poethenta, Lat. factum], Consubstantial [Gr. homoousion, Lat. unius substantiae (quod Graeci dicunt homousion)] with the Father, through whom all things came to be, both those in heaven and those in earth; for us humans and for our salvation he came down and became incarnate, became human, suffered and rose up on the third day, went up into the heavens, is coming to judge the living and the dead. And in the holy Spirit. 2. And those who say 1. "there once was when he was not", and "before he was begotten he was not", and that 2. he came to be from things that were not, or from another hypostasis [Gr. hypostaseos] or substance [Gr. ousias, Lat. substantia], affirming that the Son of God is subject to change or alteration these the catholic and apostolic church anathematises." |
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630 | Are Reason and Obedience opposites? | Bible general Archive 1 | Emmaus | 82127 | ||
Tim, You might enjoy this letter on the subject of Faith and Reason by a well known pastor. http://www.ewtn.com/library/ENCYC/JP2FIDES.HTM Emmaus |
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631 | Are Reason and Obedience opposites? | Bible general Archive 1 | Emmaus | 82132 | ||
Ernest, You may find this section of a Bible study on John's Gospel of interest. "Peter and John John's assumption that we are familiar with the synoptic gospels yields some fascinating results when we look at his narrative in light of Luke 22:25-27: The kings of the Gentiles exercise lordship over them; and those in authority over them are called benefactors. But not so with you; rather let the greatest among you become as the youngest, and the leader as one who serves. For which is the greater, one who sits at table, or one who serves? Is it not the one who sits at table? But I am among you as one who serves. As we have already seen, John's story of the footwashing is essentially an enactment of the words of this passage. Jesus is literally among the disciples as one who serves. But there is another aspect which is often overlooked. Peter as the leader is the "greatest" disciple while John was likely the youngest (given that he outlived the other disciples, according to tradition). And curiously, Jesus' words about the greatest and the youngest reflect the relationship, not only between Peter and John, but between the Church of Office which Peter represents and the Church of Contemplation which John represents. We see this continually through John's gospel. John describes himself (or permits his scribes to describe him) as the "disciple Jesus loved." This is an odd thing to say about oneself. Yet it appears to reflect the reality. Repeatedly, Peter goes through John to get to the heart of Jesus. And so, in v. 24 Peter asks the disciple (who has--significantly--been leaning against Jesus' breast) to "Tell us who it is of whom he speaks". Peter is the image of the activist hierarchical ruler of the Church. But this magisterial figure is dependent on contemplative souls. This theme sounds again and again in John. In John 18:15-16, Peter cannot have access to the trial of Jesus and the heart of his Passion on his own. It is John, who is closest to High Priest and only through John can Peter get close to Jesus' agony and suffering. Indeed, when the supreme hour strikes (v. 26-27) John is the only apostle who remains at the cross, the only one who has not abandoned him. Likewise in the Resurrection (20:2) we find that John, not Peter, reaches the tomb first. But like a true contemplative John defers to Peter and his office, to judge the situation. So Peter enters first. For the Church of Office is the official witness. But when John enters, he sees and believes. Similarly, it is John who cries out "It is the Lord!" when they meet Jesus again at the Sea of Galilee (John 21). He sees and believes. But it is Peter who acts by leaping into the sea. This reflects the experience of the Church in a profound way. Again and again, the Church of Contemplation sees and believes long before the Church of Office understands and formulates. And so, for instance, the Church was worshiping Jesus as God from the moment of its conception (cf. 20:28), though the Church of office did not work out clearly how it could do so till the Council of Nicaea in 325 AD. Worship precedes doctrinal formulation at Nicaea. There is a complementarity here, much like Paul's picture of the body of Christ in 1 Corinthians 12. And in a curious way, John remains till Christ comes in a way that Peter does not, just as Jesus suggested in John 21:22. Not that John lives forever, but that he lives to witness the "coming" of the Lord in judgment on Jerusalem and to see it as a true parousia with the eyes of contemplation. The meaning of that "coming" (and of the Final Coming at the end of the world which it images) is what the book of Revelation is all about. John's point is that during the "hour" of persecution, abandonment, denial and betrayal, the Church relies more on the contemplative way of John than on the "activist" or "official" way of Peter. Both are important and vital, but the latter depends on the former." http://www.catholicexchange.com/css/biblestudies.asp copyright: Catholicexchange .com |
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632 | Guidance Needed for Wedding Readings | Bible general Archive 1 | Emmaus | 82140 | ||
Emily, It might help if you gave the citations for the readings you have already decided against, so those are not suggested again. In addition, you may have some limits on your options in the Mass. Options may be provided, but you and the priest may not have a compltely free hand. You will need a reading from the Old Testament, a reading from a Psalm, a reading from an Epistle and a Gospel reading. Here are a few suggestions. Some of them may have been among the options you have already looked at, but perhaps not. For the Old Testament Ecclesiastes 31:10-31. For a Psalm 45:11-18 For the Epistle 1 Corinthians 13 is a traditional passage. For the Gospel John 2:1-11 Emmaus |
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633 | Holy Spirit, an impersonal force? | Bible general Archive 1 | Emmaus | 82164 | ||
Nice try. | ||||||
634 | Are Reason and Obedience opposites? | Bible general Archive 1 | Emmaus | 82165 | ||
Absolutely! | ||||||
635 | Are Reason and Obedience opposites? | Bible general Archive 1 | Emmaus | 82292 | ||
Ernest, Some people in his own camp found Tozer "dangerous" I think, but I have found him very interesting. Your assessment of contemplative is correct. Peter is something of a bungler, but filled with faith, just a different kind; one slower to learn than John's, but wise for one to whom Jesus gave such great authority. We all have differing gifts from God. Emmaus |
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636 | Are Reason and Obedience opposites? | Bible general Archive 1 | Emmaus | 82293 | ||
Ernest, I should clarify my point on Peter. He was something of a bungler up until Pentecost, but after that he was there is only one instance of him vacilating on anything. Otherwise, he was out in front leading as he was instructed to do by the Lord. Emmaus |
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637 | Are Reason and Obedience opposites? | Bible general Archive 1 | Emmaus | 82323 | ||
From the cradle to the grave. | ||||||
638 | i need sum info | Bible general Archive 1 | Emmaus | 82329 | ||
http://www.persecution.com/ | ||||||
639 | Are Reason and Obedience opposites? | Bible general Archive 1 | Emmaus | 82567 | ||
Graceful, The link is correct, but I could not access it or the main homepage for the site. It must be down for some problem or maintenance. Please wait a day or two and try again and I think you will get through without a problem. Emmaus |
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640 | Was lazarus in heaven? | Bible general Archive 1 | Emmaus | 82602 | ||
CDBJ, I think thre is a difference Jesus being the firstborn of the dead unto eternal life in heaven and those who were raised from the dead to complete an earthly life and die again. One who is ressucitated has not died, but is only unconcious. When someone was not actually dead the gospel's make it clear as in Matt 9:24 and Luke 8:52. In other cases it is clearly stated that Jesus raised the dead. Luke 7:12-17,22 .. a man who was dead was being carried out...." and was raised. See even 2 Kings 13:21 for an interesting story. Emmaus |
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