Results 641 - 660 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# | |||
641 | EATING MEAT ON GOOD FRIDAD | Bible general Archive 1 | Emmaus | 82703 | ||
It is a Church discipline within the Catholic Church. At one time abstenance from meat was requireed every Friday. Now it is recommended every Friday, but only required on Ash Wednesday and all Fridays in Lent including Good Friday. | ||||||
642 | KId's Prison Bible Study | Bible general Archive 1 | Emmaus | 82814 | ||
Try telling them that there is nothing they can do to make God love them. We don't have anything God needs. He doesn't need anything and any good thing we have we got from God. But God loves them because He chooses to love them and our response is to be His friend because He has made us His friends. We do good things for our Friend in response to His friendship and that makes us better people, but it is a response generated by our Friend's initial love or frienship to us when He decided to make us His friends. Emmaus |
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643 | DEATH OF JOSEPH AND MARY WAS MARY ANGRY | Bible general Archive 1 | Emmaus | 82931 | ||
There is no mention of the death of Joseph or Mary in the Bible. See Luke 2:41-52 for the answer to your other question. | ||||||
644 | the meaning of life | Bible general Archive 1 | Emmaus | 83046 | ||
Parable, A little more on the big question at the beginning of most catechisms. “What is the meaning of life?” "The meaning of life is to know, love and serve God (Jn 17:3; Sir. 1:11–12. This is where we will find our fulfillment here on earth and in heaven (Rom 15:13; Jn 17:13. Love is the underlying theme throughout the Bible (1 Jn 4:8, Jn. 3:16). In fact, there are more than six-hundred verses in Scripture which speak of love. To begin, the creation of human beings was an act of unselfish love by God. He did not need us because He is perfect (Job 35:5–7; Acts 17:24–25), but He created us because He knew we would like it (Gn 1:26–31). This was an act of love. God exhibited the ultimate act of love when He gave His only Son as the definitive sacrifice to save the world from its sin (Jn 3:16). The Son, Jesus Christ, gave His own life for us when He died on the Cross (2 Cor 5:14; Heb 2:9; Phil 2:5-8). We are called to this type of unselfish love (1 Jn 4:19). Love is most fully expressed when we give of ourselves with no interest in gaining something from it (1 Cor 13:5; CCC 2196). Love is wanting what is best for another simply because it is best for that person. Love is the greatest of the virtues (1 Cor 13:13). Love is the opposite of selfishness (Rom 13:8–10). Love truly makes the world a better place (1 Cor 13:4–7). Without love, we have only emptiness. The meaning of life is love: accepting love from God, giving love back to God through obedience to Him and loving others as we love God and ourselves (1 Jn 4:19; Jn 13:34–35, 14:15, 15:12–17." |
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645 | What is the difference between the lady | Bible general Archive 1 | Emmaus | 83048 | ||
In Christian art, paintings of Mary with the child Jesus are referred to as The Madonna and Child. Madonna. The word Madonna is Italian for lady. So any woman or a painting of a woman could be referred to as a Madonna. But in devotional terminology it usually refers to Mary who is also called Our Lady in Catholic circles. Emmaus |
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646 | God as Mother? | Bible general Archive 1 | Emmaus | 83073 | ||
This link will give you a detailed answer to your question. http://www.catholic.net/rcc/Periodicals/Faith/Jul-Aug99/God2.html Short answer: No. Emmaus |
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647 | help | Bible general Archive 1 | Emmaus | 83598 | ||
Theologically a mystery is a truth that can be partially understood by reason but only fully understood by revelation from God and then only fully in the next life. The term mystery comes from the Greek mysterium. GoD is the ultimate Mystery who can be partially known through the evidence of his creation, but only more fully understood by his revelation of Himself to us. In the Eastern Church the sacraments are called the mysteries of faith. The Western Church translates mystery as sacrament, which is Latin for oath. The Hebrew word for covenant or oath means "to seven oneself." Think of the seven spirits and the seven fold blessing and seven fold curse of Dueteronomy and Revealtion. Think of the rest on the seventh day. Thing of Jesus as our Sabbath rest. Think of the seven Churches in revealtion that represent the universal Body of Christ and on and on. Try this link too: http://www.ziplink.net/cgi-bin/cgiwrap/kerygma/a.pl I hope this is of some help. Emmaus |
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648 | help | Bible general Archive 1 | Emmaus | 83600 | ||
Question 4. Christ is our Priest, Prophet and King. | ||||||
649 | help | Bible general Archive 1 | Emmaus | 83604 | ||
Question 17. Suffering. Question 18: The fallen world, the fallen flesh and the fallen angel, Satan. |
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650 | Is there a Purgatory? | Bible general Archive 1 | Emmaus | 83903 | ||
lookingforanswers, The final prufication before one enters heaven, known by Catholics as Purgatory, is not some kind of "second chance." Rather it is a final purification from all the reamining taint of sin from one who was faithful but not sinless, by the application of the merits of Jesus Christ. Catholics (I am one) pray for the faithful departed jsut as we pray for on another here on earth because we are all still united in the Body Christ whether here or in heaven, since as St. paul says: "What shall separates us from the love of Christ... neither death, nor life, nor things present not to come..." Romans 8:35-39. The formal teaching of the Church on Purgatory is this, based on Scripture (1 Cor 3:15; 1 Pet 1:7;Mt 12:31; 2 Macc 12:46) and Tradition. III. THE FINAL PURIFICATION, OR PURGATORY 1030 All who die in God's grace and friendship, but still imperfectly purified, are indeed assured of their eternal salvation; but after death they undergo purification, so as to achieve the holiness necessary to enter the joy of heaven. 1031 The Church gives the name Purgatory to this final purification of the elect, which is entirely different from the punishment of the damned.[604] The Church formulated her doctrine of faith on Purgatory especially at the Councils of Florence and Trent. The tradition of the Church, by reference to certain texts of Scripture, speaks of a cleansing fire:[605] As for certain lesser faults, we must believe that, before the Final Judgment, there is a purifying fire. He who is truth says that whoever utters blasphemy against the Holy Spirit will be pardoned neither in this age nor in the age to come. From this sentence we understand that certain offenses can be forgiven in this age, but certain others in the age to come.[606] 1032 This teaching is also based on the practice of prayer for the dead, already mentioned in Sacred Scripture: "Therefore Judas Maccabeus] made atonement for the dead, that they might be delivered from their sin."[607] From the beginning the Church has honored the memory of the dead and offered prayers in suffrage for them, above all the Eucharistic sacrifice, so that, thus purified, they may attain the beatific vision of God.[608] The Church also commends almsgiving, indulgences, and works of penance undertaken on behalf of the dead: Let us help and commemorate them. If Job's sons were purified by their father's sacrifice, why would we doubt that our offerings for the dead bring them some consolation? Let us not hesitate to help those who have died and to offer our prayers for them.[609] 604 Cf. Council of Florence (1439): DS 1304; Council of Trent (1563): DS 1820; (1547): 1580; see also Benedict XII, Benedictus Deus (1336): DS 1000. 605 Cf. 1 Cor 3:15; 1 Pet 1:7. 606 St. Gregory the Great, Dial. 4, 39: PL 77, 396; cf. Mt 12:31. 607 2 Macc 12:46. 608 Cf. Council of Lyons II (1274): DS 856. 609 St. John Chrysostom, Hom. in 1 Cor. 41, 5: PG 61, 361; cf. Job 1:5. Emmaus |
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651 | Do we really have a choice? | Bible general Archive 1 | Emmaus | 83905 | ||
lookingforanswers, Faith is a gift from God and only God knows the disposition of anyone's heart in that regard. Even in considering Purgatory, if one happens to be Catholic, as I am, one must assume the one being purified departed this earth in the faith. Purgatory is not a substitute for faith or a "second chance for those who do not believe. On the other hand we do not know all the details of how God deals with every individual and what oppourtunites are offered by God to those who have never heard faith in Jesus Christ preached. So in dicussing the sacrament of faith, Baptism, the Church has this to say in the Catechism, which I also quoted from in my other response to you. read especially paragraph numbers 847 and 848. ""Outside the Church there is no salvation" 846 How are we to understand this affirmation, often repeated by the Church Fathers?[335] Re-formulated positively, it means that all salvation comes from Christ the Head through the Church which is his Body: Basing itself on Scripture and Tradition, the Council teaches that the Church, a pilgrim now on earth, is necessary for salvation: the one Christ is the mediator and the way of salvation; he is present to us in his body which is the Church. He himself explicitly asserted the necessity of faith and Baptism, and thereby affirmed at the same time the necessity of the Church which men enter through Baptism as through a door. Hence they could not be saved who, knowing that the Catholic Church was founded as necessary by God through Christ, would refuse either to enter it or to remain in it.[336] 847 This affirmation is not aimed at those who, through no fault of their own, do not know Christ and his Church: Those who, through no fault of their own, do not know the Gospel of Christ or his Church, but who nevertheless seek God with a sincere heart, and, moved by grace, try in their actions to do his will as they know it through the dictates of their conscience - those too may achieve eternal salvation.[337] 848 "Although in ways known to himself God can lead those who, through no fault of their own, are ignorant of the Gospel, to that faith without which it is impossible to please him, the Church still has the obligation and also the sacred right to evangelize all men."[338]" 335 Cf. Cyprian, Ep. 73.21: PL 3, 1169; De unit.: PL 4, 509-536. 336 LG 14; cf. Mk 16:16; Jn 3:5. 337 LG 16; cf. DS 3866-3872. 338 AG 7; cf. Heb 11:6; 1 Cor 9:16. Emmaus |
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652 | Do we really have a choice? | Bible general Archive 1 | Emmaus | 83906 | ||
lookingforanswers, In regard to your post: "In Catholic school the nuns would teach us that if you believe it's a sin then it is. But if you don't believe it's a sin then it isn't. Please help" It helps to bear in mind that when teaching children the Sisters were adjusting to the understanding of children. They were saying, "Listen to your conscience. If you know in your heart something is sinful, then it probably is, so don't do it." On the other hand achild who does something he does not know is wrong, is not held accountable. Children whose knowledge and consciences are not fully developed are not held fully accountable for acts done in ignorance. Here is the teaching from the Catechism for adults on Conscience. "I. THE JUDGMENT OF CONSCIENCE 1777 Moral conscience,[48] present at the heart of the person, enjoins him at the appropriate moment to do good and to avoid evil. It also judges particular choices, approving those that are good and denouncing those that are evil.[49] It bears witness to the authority of truth in reference to the supreme Good to which the human person is drawn, and it welcomes the commandments. When he listens to his conscience, the prudent man can hear God speaking. 1778 Conscience is a judgment of reason whereby the human person recognizes the moral quality of a concrete act that he is going to perform, is in the process of performing, or has already completed. In all he says and does, man is obliged to follow faithfully what he knows to be just and right. It is by the judgment of his conscience that man perceives and recognizes the prescriptions of the divine law: Conscience is a law of the mind; yet [Christians] would not grant that it is nothing more; I mean that it was not a dictate, nor conveyed the notion of responsibility, of duty, of a threat and a promise.... [Conscience] is a messenger of him, who, both in nature and in grace, speaks to us behind a veil, and teaches and rules us by his representatives. Conscience is the aboriginal Vicar of Christ.[50] 1779 It is important for every person to be sufficiently present to himself in order to hear and follow the voice of his conscience. This requirement of interiority is all the more necessary as life often distracts us from any reflection, self-examination or introspection: Return to your conscience, question it.... Turn inward, brethren, and in everything you do, see God as your witness.[51] 1780 The dignity of the human person implies and requires uprightness of moral conscience. Conscience includes the perception of the principles of morality (synderesis); their application in the given circumstances by practical discernment of reasons and goods; and finally judgment about concrete acts yet to be performed or already performed. The truth about the moral good, stated in the law of reason, is recognized practically and concretely by the prudent judgment of conscience. We call that man prudent who chooses in conformity with this judgment. 1781 Conscience enables one to assume responsibility for the acts performed. If man commits evil, the just judgment of conscience can remain within him as the witness to the universal truth of the good, at the same time as the evil of his particular choice. The verdict of the judgment of conscience remains a pledge of hope and mercy. In attesting to the fault committed, it calls to mind the forgiveness that must be asked, the good that must still be practiced, and the virtue that must be constantly cultivated with the grace of God: We shall . . . reassure our hearts before him whenever our hearts condemn us; for God is greater than our hearts, and he knows everything.[52] 1782 Man has the right to act in conscience and in freedom so as personally to make moral decisions. "He must not be forced to act contrary to his conscience. Nor must he be prevented from acting according to his conscience, especially in religious matters."[53] 48 Cf. Jn 4:14; 7:38-39. 49 2 Cor 5:17-18. 50 St. Augustine, De gratia et libero arbitrio, 17: PL 44, 901. 51 St. Augustine, De natura et gratia, 31: PL 44, 264. 52 St. Augustine, Conf. 13, 36, 51: PL 32, 868; cf. Gen 1:31. 53 Cf. LG 12 Emmaus |
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653 | trinity how does it work? | Bible general Archive 1 | Emmaus | 83915 | ||
SHYCARR, Of course the Tinity is a mystery of faith that cannot be fully underastood by reason. But for the standar teaching of the Church on the trint you will find a link below. I have including the footnote citations so you can print them out to check while reading the other text. http://198.62.75.1/www1/CDHN/believe.html#TRINITY 59 Cf. Ex 3:14. 60 Cf. I Cor 2:8. 61 Cf. Mt 22:41-46; cf. Acts 2:34-36; Heb 1:13; Jn 13:13. 62 Cf Mt 8:2; 14:30; 15:22; et al. 63 Cf. Lk 1:43; 2:11. 64 Jn 20:28,21:7. 65 Cf. Acts 2:34 - 36; Rom 9:5; Titus 2:13; Rev 5:13; Phil 2:6. 66 Cf. Rom 10:9; I Cor 12:3; Phil 2:9-11. 67 Cf. Rev 11:15; Mk 12:17; Acts 5:29. 68 GS 10 # 3; Cf. 45 # 2. 69 I Cor 16:22; Rev 22:20. 70 I Jn 4:1O; 4:14; 3:5. 71 St. Gregory of Nyssa, Orat. catech 15: PG 45, 48B. 72 I Jn 4:9. 73 Jn 3:16. 74 Mt 11:29; Jn 14:6. 75 Mk 9:7; cf. Dt 6:4-5. 76 Jn 15:12. 77 Cf. Mk 8:34. 78 2 Pt 1:4. 79 St. Irenaeus, Adv. haeres. 3, 19, 1: PG 7/1, 939. 80 St. Athanasius, De inc. 54, 3: PG 25, 192B. 81 St. Thomas Aquinas, Opusc. 57, 1-4. 82 Jn 1:14. 83 Phil 2:5-8; cf. LH, Saturday, Canticle at Evening Prayer. 84 Heb 10:5-7, citing Ps 40:6-8 ([7-9] LXX). 85 I Jn 4:2. 86 1 Tim 3:16. 87 Cf. I Jn 4:2-3; 2 Jn 7. 88 Council of Nicaea I (325): DS 130, 126. 89 Council of Ephesus (431): DS 250. 90 Council of Ephesus: DS 251. 91 Council of Chalcedon (451): DS 301; cf. Heb 4:15. 92 Council of Chalcedon: DS 302. 93 Council of Constantinople II (553): DS 424. 94 Council of Constantinople II (553): DS 432; cf. DS 424; Council of Ephesus, DS 255. 95 LH, 1 January, Antiphon for Morning Prayer; cf. St. Leo the Great, Sermo in nat. Dom. 1, 2; PL 54, 191-192. 95 Liturgy of St. John Chrysostom, Troparion O monogenes. 96 GS 22 # 2. 97. Council of Florence (1442) DS1331; Council of Constantinople II (553) 98 Cf. Jn 14:9-10. 99 GS 22 # 2. 100 Cf. Damasus 1: DS 149. 101 Lk 2:52. 102 Cf. Mk 6 38; 8 27; Jn 11:34; etc. Emmaus |
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654 | How do I answer my children? | Bible general Archive 1 | Emmaus | 83970 | ||
lookingforanswers, First i would take them to chapter 2 of james in response to the question:""If a person believes that Jesus is our Savior but is obnoxious do they go to heaven, but a person who takes great care of family and little children and does good works all day long for the school, library and comunity but does not believe....is going to hell?" And ask them how many people they think do good that do not believe in God or Jesus? In addition, Josh McDowell has written a number of books designed for exactly the siytuation you are dealing with. here is the link to his website with resources. http://www.josh.org/ Emmaus |
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655 | What do you say to a Mormon? | Bible general Archive 1 | Emmaus | 83972 | ||
fritzygirl01, "...my question is how would you debate the Book of Mormon if a Mormon came knocking on your door(which they have been known to do)? " Answer: Not much, unless you are well grounded in your own faith and understanding of the Bible. Better to stay on familiar ground than argue on their turf ( The book of Mormom) unless you are well prepared. That being said, here are some resources you might find helpful, eevn if they may seem to you to come from an unlikely source. http://www.catholic.com/library/Distinctive_Beliefs_of_Mormon.asp http://www.catholic.com/library/Gods_of_the_Mormon_Church.asp http://www.catholic.com/library/Mormon_Stumpers.asp http://www.catholic.com/library/Mormonism_Baptism_for_the_Dead.asp http://www.catholic.com/library/Problems_with_the_Book_of_Mormon.asp Emmaus |
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656 | Who put the Bible together | Bible general Archive 1 | Emmaus | 83975 | ||
Asis, You may find this collection of article helpful. http://www.newadvent.org/cathen/02543a.htm http://www.newadvent.org/cathen/02137b.htm http://www.newadvent.org/cathen/02137b.htm http://www.newadvent.org/cathen/05286a.htm http://www.newadvent.org/cathen/08045a.htm http://www.newadvent.org/cathen/08045a.htm http://www.newadvent.org/cathen/15367a.htm http://www.newadvent.org/cathen/02544a.htm http://www.newadvent.org/cathen/02546a.htm http://www.newadvent.org/cathen/02546a.htm Emmaus |
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657 | How do I answer my children? | Bible general Archive 1 | Emmaus | 83976 | ||
1 John Chapter 4 1 Beloved, do not trust every spirit but test the spirits to see whether they belong to God, because many false prophets have gone out into the world. 2 This is how you can know the Spirit of God: every spirit that acknowledges Jesus Christ come in the flesh be longs to God, 3 and every spirit that does not acknowledge Jesus does not belong to God. This is the spirit of the antichrist that, as you heard, is to come, but in fact is already in the world. 4 You belong to God, children, and you have conquered them, for the one who is in you is greater than the one who is in the world. 5 They belong to the world; accordingly, their teaching belongs to the world, and the world listens to them. 6 We belong to God, and anyone who knows God listens to us, while anyone who does not belong to God refuses to hear us. This is how we know the spirit of truth and the spirit of deceit. 7 Beloved, let us love one another, because love is of God; everyone who loves is begotten by God and knows God. 8 Whoever is without love does not know God, for God is love. 9 In this way the love of God was revealed to us: God sent his only Son into the world so that we might have life through him. 10 In this is love: not that we have loved God, but that he loved us and sent his Son as expiation for our sins. 11 Beloved, if God so loved us, we also must love one another. 12 No one has ever seen God. Yet, if we love one another, God remains in us, and his love is brought to perfection in us. 13 4 This is how we know that we remain in him and he in us, that he has given us of his Spirit. 14 Moreover, we have seen and testify that the Father sent his Son as savior of the world. 15 Whoever acknowledges that Jesus is the Son of God, God remains in him and he in God. 16 We have come to know and to believe in the love God has for us. God is love, and whoever remains in love remains in God and God in him. 17 In this is love brought to perfection among us, that we have confidence on the day of judgment because as he is, so are we in this world. 18 There is no fear in love, but perfect love drives out fear because fear has to do with punishment, and so one who fears is not yet perfect in love. 19 We love because he first loved us. 20 If anyone says, "I love God," but hates his brother, he is a liar; for whoever does not love a brother whom he has seen cannot love God whom he has not seen. 21 This is the commandment we have from him: whoever loves God must also love his brother. |
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658 | How do I answer my children? | Bible general Archive 1 | Emmaus | 83977 | ||
lookingforanswers, I don't think you can convince your children into the faith. It is a gift of grace from God. But you can express your faith and model it for them. it is often been said that faith is caught not taught, by being exposed to people who live their faith. Do your part and pray that the Holy Spirit will do his part. that is all God asks or expects of you. Emmaus |
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659 | I didn't make my question clear.. | Bible general Archive 1 | Emmaus | 84006 | ||
Sorry I misunderstood.I think you would have to go to Paul's admonition to reject those who preach another Gospel or another Jesus. 2 Cor 11. "For if one comes and preaches another Jesus whom we have not preached, or you receive a different spirit which you have not received, or a different gospel which you have not accepted, you bear this beautifully." In addition, the Church has always taught that public Revelation ended with the death of the last Apsotle, whereas, Mormons have come forth with a new book or revelation. They also claim that Christ abandoned the Church early on because of Church apostasy. But this contrdicts Christ promise to his disciples that the gates of hell would not prevail against the Church and that He would be with tem always and that the Holy Spirit would lead them and the Church to all truth. See Matt 16:18 and John 14:15-25. |
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660 | Why did God create man? | Bible general Archive 1 | Emmaus | 84066 | ||
chocolate, The link below addresses your question in some depth. The quote is from a section of the the passage the link will take you too. http://198.62.75.1/www1/CDHN/creator.html#GOD "311 Angels and men, as intelligent and free creatures, have to journey toward their ultimate destinies by their free choice and preferential love. They can therefore go astray. Indeed, they have sinned. Thus has moral evil, incommensurably more harmful than physical evil, entered the world. God is in no way, directly or indirectly, the cause of moral evil.[176] He permits it, however, because he respects the freedom of his creatures and, mysteriously, knows how to derive good from it: For almighty God. . ., because he is supremely good, would never allow any evil whatsoever to exist in his works if he were not so all-powerful and good as to cause good to emerge from evil itself.[177] 312 In time we can discover that God in his almighty providence can bring a good from the consequences of an evil, even a moral evil, caused by his creatures: "It was not you", said Joseph to his brothers, "who sent me here, but God. . . You meant evil against me; but God meant it for good, to bring it about that many people should be kept alive."[178] From the greatest moral evil ever committed - the rejection and murder of God's only Son, caused by the sins of all men - God, by his grace that "abounded all the more",[179] brought the greatest of goods: the glorification of Christ and our redemption. But for all that, evil never becomes a good. 313 "We know that in everything God works for good for those who love him."[180] The constant witness of the saints confirms this truth: St. Catherine of Siena said to "those who are scandalized and rebel against what happens to them": "Everything comes from love, all is ordained for the salvation of man, God does nothing without this goal in mind."[181] St. Thomas More, shortly before his martyrdom, consoled his daughter: "Nothing can come but that that God wills. And I make me very sure that whatsoever that be, seem it never so bad in sight, it shall indeed be the best."[182] Dame Julian of Norwich: "Here I was taught by the grace of God that I should steadfastly keep me in the faith... and that at the same time I should take my stand on and earnestly believe in what our Lord shewed in this time - that 'all manner [of] thing shall be well.'"[183] 314 We firmly believe that God is master of the world and of its history. But the ways of his providence are often unknown to us. Only at the end, when our partial knowledge ceases, when we see God "face to face",[184] will we fully know the ways by which - even through the dramas of evil and sin - God has guided his creation to that definitive sabbath rest[185] for which he created heaven and earth. " The Catechism Emmaus |
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