Results 1321 - 1340 of 1443
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Results from: Notes Author: Emmaus Ordered by Verse |
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Results | Verse | Author | ID# | |||
1321 | stigmata? | Heb 11:26 | Emmaus | 118012 | ||
"The New English Bible New Testament, 1961. C. H. Dodd, ed., The New English Bible. New Testament. Oxford and Cambridge: Oxford University Press and Cambridge University Press, 1961. Bible, 1970. C. H. Dodd, ed., The New English Bible with the Apocrypha. Oxford University Press and Cambridge University Press, 1970. This controversial version was sponsored by several denominations in Great Britain. 1 In more than one way it resembles the earlier Moffatt Bible: The translators used great freedom with the underlying texts (introducing many transpositions and conjectural emendations), they aimed to represent the Bible in a definitely colloquial and modern English style, and they were bold to adopt interpretations which, though long familiar to scholars, were quite new to the public. This characteristic of the version was apparent in the very first words of Genesis: In the beginning of creation, when God made heaven and earth, the earth was without form and void, with darkness over the face of the abyss, and a mighty wind that swept over the surface of the waters. The familiar text of Isaiah 9:6 becomes For a boy has been born for us, a son given to us to bear the symbol of dominion on his shoulder; and he shall be called in purpose wonderful, in battle God-like, Father for all time [margin, "of a wide realm"] Prince of peace. Although the NEB was highly rated by some prominent scholars and aroused popular interest for a time, it never gained an enduring popularity. Its novelties and its style made it unsuitable for use in church services. The unusual translation prompted many questions from scholars about the text upon which it was based, and so the underlying Greek text was published in Tasker 1964. An extensive revision, called the Revised English Bible(1989) eliminated many of the NEB's incautious renderings in favor of a more literal and dignified approach. The NEB Translators General Director: C. H. Dodd. Old Testament Panel: The Rev. Professor W. D. McHardy, The Rev. Professor B. J. Roberts, The Rev. Professor A. R. Johnson, The Rev. Professor J. A. Emerton, The Very Rev. Dr. C. A.Simpson, Professor Sir Godfrey Driver (Convener), The Rev. L. H. Brockington, The Rev. Dr. N. H. Snaith, The Rev. Professor N. W. Porteous, The Rev. Professor H. H. Rowley, The Very Rev. C. H. Dodd (ex officio), and Miss P. P. Allen (Secretary). Apocrypha Panel: The Rev. Professor W. D. McHardy (Convener), The Rev. Professor W. Barclay, The Rev. Professor W. H. Cadman, The Rev. Dr. G. B. Caird, The Rev. Professor C. F. D. Moule, The Rev. Professor J. R. Porter, The Rev. G. M. Styler. New Testament Panel: The Rev. Professor C. H. Dodd (Convener), The Very Rev. Dr. G. S. Duncan, The Rev. Dr. W. F. Howard, The Rev. Professor G. D. Kilpatrick, The Rev. Professor T. W. Manson, The Rev. Professor C. F. D. Moule, The Rt. Rev. J. A. T. Robinson, The Rev. G. M. Styler, The Rev. Professor R. V. G. Tasker. Other translators who participated: The Rev. Professor G. W. Anderson, The Very Rev. Principal Matthew Black, The Rev. Professor J. Y. Campbell, The Most Rev. J. A. F. Gregg, The Rev. H. St J. Hart, The Rev. Professor F. S. Marsh, The Rev. Professor John Mauchline, The Rev. Dr. H. G. Meecham, The Rev. Professor C. R. North, The Rev. Professor O. S. Rankin, The Rev. Dr. Nigel Turner. Literary Panel: Professor Sir Roger Mynors, Professor Basil Willey, Sir Arthur Norrington, Mrs. Anne Ridler, The Rev. Canon Adam Fox, Dr. John Carey, and the Conveners of the Translation Panels. 1 Participants included representatives from The Baptist Union of Great Britain and Ireland, The Church of England, The Church of Scotland, The Congregational Church in England and Wales, The Council of Churches for Wales, The Irish Council of Churches, The London Yearly Meeting of the Society of Friends, The Methodist Church of Great Britain, The Presbyterian Church of England, The British and Foreign Bible Society, The National Bible Society of Scotland." http://www.bible-researcher.com/neb.html |
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1322 | Superior Hope | Heb 11:40 | Emmaus | 127067 | ||
Country Girl, I just want to address a small portion of your post, which may be off the main line of the thread. "That's why we as God's obedient children must give Christ the preiminence by worshiping Him on Sunday, the first day of the week and NOT any other day like the Sabbath. Although it's a tough thing for some people to do, in my opinion we should learn to give up our love affair with the OT and put its AUTHORITY on a shelf and move on with modern christianity as described in the NT." It is interesting that rarely is Zechariah 14 used to help Seventh Day Adventists understand why the Christian church worships on the first day. According to Zechariah 14;16-19, the worship of the New Jerusalem will center on "the feast of booths" which is the only festival mentioned during the "day of the Lord." While Old Testament Jews normally keep the seventh day of the week as the Sabbath, during the feast of booths they kept the first day of the week as the day of rest. (Lev 23:33-36) The feast of booths celebrated the Exodus from Egypt and the New Covenant. The New Covenant Exodus is spoken of in the first oracle of Zechariah as an Exodus "from Egypt.' (Zexch 10:11) Revelation also deals with this connection between the Old covenant Expodus celebrated in the feat of booths and the new Covenant Exodus from spiritual Egypt in 70 A.D. when Jerusalem and the Old Covenant system of animal sacrifice was was destroyed. Emmaus |
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1323 | Superior Hope | Heb 11:40 | Emmaus | 127126 | ||
Steve, The Jewsih calendar was Lunar, 28 days and the first day was the first day of the week. The Jewish calendar has numbers rather than names for the days: First day, second day etc. The fifteenth day of a month is the first day of the week and the eight day following that would also be the first day of the week. That is the way I figurwe it. See this article on the calendar: http://www.newadvent.org/cathen/03166a.htm Emmaus |
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1324 | Superior Hope | Heb 11:40 | Emmaus | 127292 | ||
The Body of Christ is the Church, which means Assembly from the Greek Eklesia. How can one be in Christ and not be in the Assembly, which we are told not to forsake, for the obvious reason that we would be forsaking the Body of Christ? 1 Cor 12 is all about the parts of the Body of Christ. Is not the body together and connected? Can a family thrive or even survive as a real family if the husband and the wife and the children do not come together but are merely ships passing in the night or ships entering and leaving the port at different times? This seems so obvious even in the natural, let alone the examples in the scripture and the consatnt practice of the Church from the time of Jesus and his disciples. It is plain common sense, whether an explicit law or not. Where I come from it is also Church law. Emmaus |
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1325 | Superior Hope | Heb 11:40 | Emmaus | 127305 | ||
Even Jesus called 12 and 10 men is the minimum for a the Jewish congregation. I never recall two people being described as congregating or being decribed as congregation. This all sounds like an authority issue to me. I gather you wish to be the authority, at least as far as yourself is concerned. Personally, that inclination has always led me into trouble. As I recall Jesus did establish a hierarchy in his Church. I have never trusted a man in authority who did not recognize and obey the authority above him. I trust even less a man who does not want to recognize any authority over him. In the civil community the prisons are full of such. I have visited friends there. And those who haven't found there way there yet create mischief and trouble in the community until they do. There are spiritual analogies to be drawn from this. But I see no promising future to your line of reasoning. For me. It does not pass the test of common sense. Kind of like the "victimless crime" argument, which is an oxymoron. Emmaus |
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1326 | Sex before marriage? | Heb 13:4 | Emmaus | 111470 | ||
Sorry, If that's not enough for them tell them the story of Lazarus and the rich man in Luke. Luke 16:27 "And he said, 'Then I beg you, father, that you send him to my father's house-- Luke 16:28 for I have five brothers--in order that he may warn them, so that they will not also come to this place of torment.' Luke 16:29 "But Abraham *said, 'They have Moses and the Prophets; let them hear them.' Luke 16:30 "But he said, 'No, father Abraham, but if someone goes to them from the dead, they will repent!' Luke 16:31 "But he said to him, 'If they do not listen to Moses and the Prophets, they will not be persuaded even if someone rises from the dead.'" |
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1327 | confusion with Acts 5:1 | Heb 13:8 | Emmaus | 88212 | ||
Dan, Acts 5:1-11 is a little scary isn't it? Ol' Barnabus must have been felling pretty glad he hadn't skimmed the proceeds of his transaction in Acts 4 just before Aninias and Saphira. One of the interesting features of this passage is that it makes clear the personhood and divinity of the Holy Spirit as opposed to the false notion held by some that the Holy Spirit is just an impersonal force. Note in verse 5:3 and 9 that they "lied to the holy Spirit." One does not lie to impersonal forces, only to persons. (Just a small point in passing: it was Peter who was accepting the gifts and exercising authority in this case, not Paul.)Kinda makes some consider the authority delegated in Matt 16:18-19 in a different light. Emmaus |
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1328 | Church is kidnapped to Sodom! | James 2:8 | Emmaus | 58378 | ||
Jesusfreak508, You asked: "Forgive him, but strip him of the fruits of being forgiven. If his repentence is sincere, and their forgiveness is sincere, where is your scriptural basis for this punishment after repentance and forgiveness?" Even sins that have been forgiven can have lasting consequences in our earthly lives if not the next. There are many comtemporary examples that could be cited such as the health effects of drug addition which has been overcome and forgiven. But for a scriptural example of God Himself foloowing this pattern see 2 Samuel 12:1-18 "1: And the LORD sent Nathan to David. He came to him, and said to him, "There were two men in a certain city, the one rich and the other poor. 2: The rich man had very many flocks and herds; 3: but the poor man had nothing but one little ewe lamb, which he had bought. And he brought it up, and it grew up with him and with his children; it used to eat of his morsel, and drink from his cup, and lie in his bosom, and it was like a daughter to him. 4: Now there came a traveler to the rich man, and he was unwilling to take one of his own flock or herd to prepare for the wayfarer who had come to him, but he took the poor man's lamb, and prepared it for the man who had come to him." 5: Then David's anger was greatly kindled against the man; and he said to Nathan, "As the LORD lives, the man who has done this deserves to die; 6: and he shall restore the lamb fourfold, because he did this thing, and because he had no pity." 7: Nathan said to David, "You are the man. Thus says the LORD, the God of Israel, "I anointed you king over Israel, and I delivered you out of the hand of Saul; 8: and I gave you your master's house, and your master's wives into your bosom, and gave you the house of Israel and of Judah; and if this were too little, I would add to you as much more. 9: Why have you despised the word of the LORD, to do what is evil in his sight? You have smitten Uri'ah the Hittite with the sword, and have taken his wife to be your wife, and have slain him with the sword of the Ammonites. 10: Now therefore the sword shall never depart from your house, because you have despised me, and have taken the wife of Uri'ah the Hittite to be your wife." 11: Thus says the LORD, "Behold, I will raise up evil against you out of your own house; and I will take your wives before your eyes, and give them to your neighbor, and he shall lie with your wives in the sight of this sun. 12: For you did it secretly; but I will do this thing before all Israel, and before the sun."" 13: David said to Nathan, "I have sinned against the LORD." And Nathan said to David, "The LORD also has put away your sin; you shall not die. 14: Nevertheless, because by this deed you have utterly scorned the LORD, the child that is born to you shall die." 15: Then Nathan went to his house. And the LORD struck the child that Uri'ah's wife bore to David, and it became sick. 16: David therefore besought God for the child; and David fasted, and went in and lay all night upon the ground. 17: And the elders of his house stood beside him, to raise him from the ground; but he would not, nor did he eat food with them. 18: On the seventh day the child died. And the servants of David feared to tell him that the child was dead; for they said, "Behold, while the child was yet alive, we spoke to him, and he did not listen to us; how then can we say to him the child is dead? " Emmaus |
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1329 | Empty inside being a Roman Catholic? | James 2:17 | Emmaus | 28325 | ||
Serenetime, You have some serious misunderstandings about Catholics and what they believe. Nothing of what you have said in your post reflects what I believe or think as a Catholic. Emmaus |
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1330 | Empty inside being a Roman Catholic? | James 2:17 | Emmaus | 28332 | ||
Serenetime, One of the nice things about the Catholic Church is that it is easy to find out what it clearly teaches. They print it in a catechism. Here is a link that takes you right to the section on Confession, followed by Indulgences and the Annointing of the Sick. You may or may not agree or find it convincing, but you will at least have it accuratley and in context. http://www.christusrex.org/www1/CDHN/healing.html#HEALING As for Mary and the Pope those formal teachings are also found in the Catechism, but you can click my name and then click for all my posts and see what I have said there about those subjects starting with number 8 of my posts. I don't believe this forum is the appropriate place for me to engage in Catholic catechetics unless that is incident to a discussion of a particular question about a scritural passage. Besides which I would only aggravate my carpal tunnel syndrome with all the typing. Emmaus |
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1331 | Have we chosen freely? | James 2:19 | Emmaus | 87050 | ||
flinywood, I think your understanding of the Catholic doctrine of Justification is flawed and inaccurate. You may find the link below helpful in coming to an accurate understanding. Whether you agree or disagree with the full teaching, you will at least have an accurate undertsanding of it. Some portions may surprise you. Here is a brief excerpt which is to the the gratuitousness of justification by grace. "CHAPTER VIII HOW THE GRATUITOUS JUSTIFICATION OF THE SINNER BY FAITH IS TO BE UNDERSTOOD But when the Apostle says that man is justified by faith and freely,[44] these words are to be understood in that sense in which the uninterrupted unanimity of the Catholic Church has held and expressed them, namely, that we are therefore said to be justified by faith, because faith is the beginning of human salvation, the foundation and root of all justification, without which it is impossible to please God[45] and to come to the fellowship of His sons; and we are therefore said to be justified gratuitously, because none of those things that precede justification, whether faith or works, merit the grace of justification. For, if by grace, it is not now by works, otherwise, as the Apostle says, grace is no more grace." The Council of Trent on Justification http://www.ewtn.com/library/COUNCILS/TRENT6.HTM Emmaus |
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1332 | Have we chosen freely? | James 2:19 | Emmaus | 87057 | ||
Reilly, I would phrase it slightly differently. Initial justification is by grace alone. Any subsequent merit we may attain by works are in the deepest sense also the merits of Christ, because we are in Christ being conformed to Him by God's grace. So in a sense we are building with our works in Him, on the firm foundation which is Him, with the grace He has freely and gratuitously given us to attain an increase in grace which is called sanctification or which Trent called an increase in justification. Emmaus |
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1333 | Have we chosen freely? | James 2:19 | Emmaus | 87062 | ||
flinkywood, May I recommend a book you might find interesting? When I read it I felt I was for the first time able to see the faith through Protestant eyes as it were. The book lays out the essentials of Protestant theology and its developement and then shows its relationship to Catholicism. It is not light reading but very worthwhile. It was written by a Frenchman who was raised as a Calvinist and was a Calvinist minister before becoming a Catholic priest. He was also a professor of history. It was written in the early 1950s and is still in print. It is not at all polemic. It is said that Protestants and Catholics alike find it enjoyable and irritating in turn depending on the part of the book they are reading at the moment. I think it is one of the best books I have ever read on the relationship between Protestant and Catholic theology on Sola Scriptura, Sola Fide and Soli Deo Gloria. It is: The Spirit and Forms of Protestantism by Louis Bouyer. You can order it at Amazon or any major bookstore chain. If you get it and don't think it was worthwhile or worth keeping, I will buy it back from you. Not long ago I gave my pastor a copy as a gift. Emmaus |
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1334 | Have we chosen freely? | James 2:19 | Emmaus | 87110 | ||
Reilly, I too have noticed the adult converts who are "cafeteria Catholics" although not all fall into that category. I think a big part of the probelm is that often the lay people who run the RCIA classes are also cafeteria Catholics who pick and choose what they believe. I think this is a problem of integrity on the part of those individuals. The other problem is that when a baptized Christian of another denomination joins the Catholic Church, they are not re-baptized, but they do make a profession of faith that states they believe "all that the Catholic Church teaches." Does anybody take their own words seriously anymore? I tend to agree with EdB that many Churches of all denominations are so fixed oon increasing their numbers rather than nurturing disciples, that they compromise on the teaching and defense of doctrine and tolerate this phenomena of people picking and choosing what they believe in the face of the authoritative teaching of Scripture and Tradition. But that is a whole other subject really not suited to this forum which is centered on Scripture study not necessarily Church governance. Emmaus |
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1335 | Have we chosen freely? | James 2:19 | Emmaus | 87119 | ||
Flinkywood, Yes, but it is often misunderstood and seen in a more elaborate fashion than the very simple doctrine that it is. Which is this: that if we die justified but not completely sanctified and fully conformed to Christ, then were must undergo a final purification (of any dross of sin, as by fire of God's purifying love.(1 Cor 3:10-15). Anything more than that becomes is theological speculation. We do pray for that final purification, through the application of the merits of Christ's sacrifice, of our loved ones who have died have even as we pray for their purification and sanctification while they are alive. Personally I haven't known anyone who died that was perfectly conformed to Christ yet. I don't expesct I will fit into that category either. Emmaus |
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1336 | Have we chosen freely? | James 2:19 | Emmaus | 87150 | ||
Flinky wood, Those who go through the purification of Purgatory are not unjustified, otherwise they would be in hell, they are rather not yet completely sanctified. The scripture cited to support the doctrine are 1 Cor 3:15; 1 Peter 1:7; Matt 12:31; 2 Maccabees 12:46. Obviously, those who reject the doctrine do not agree with the interpretation. Emmaus |
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1337 | Meaning "dead faith" doesn't save? | James 2:24 | Emmaus | 112382 | ||
mitelt, Who works in baptism? God according to Paul in Col 2:12 "having been buried with Him in baptism, in which you were also raised up with Him through faith in the working of God, who raised Him from the dead." This ties in rather well with Romans 6:3-5. Sacraments are signs and instruments, just as the Incarnation was a sign and instrument of our salvation. Just something upon which to meditate not debate. Emmaus |
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1338 | Ref. on animals having no spirit? | James 2:26 | Emmaus | 93949 | ||
Body and Soul 362. "The human person, created in the image of God, is a being at once corporeal and spiritual. The biblical account expresses this reality in symbolic language when it affirms that 'then the LORD God formed man of dust from the ground, and breathed into his nostrils the breath of life; and man became a living being.'[Gen 2:7 .] Man, whole and entire, is therefore willed by God." 363. "In Sacred Scripture the term 'soul' often refers to human life or the entire human person.[Cf. Mt 16:25-26 ; Jn 15:13 ; Acts 2:41 .] But 'soul' also refers to the innermost aspect of man, that which is of greatest value in him,[Cf. Mt 10:28 ; Mt 26:38 ; Jn 12:27 ; 2 Macc 6 30 .] that by which he is most especially in God's image: 'soul' signifies the spiritual principle in man." 365. "The unity of soul and body is so profound that one has to consider the soul to be the 'form' of the body:[Cf. Council of Vienne (1312): DS 902.] i.e., it is because of its spiritual soul that the body made of matter becomes a living, human body; spirit and matter, in man, are not two natures united, but rather their union forms a single nature." 364. "The human body shares in the dignity of 'the image of God': it is a human body precisely because it is animated by a spiritual soul, and it is the whole human person that is intended to become, in the body of Christ, a temple of the Spirit:[Cf. 1 Cor 6:19-20 ; 1 Cor 15:44-45 .] Man, though made of body and soul, is a unity. Through his very bodily condition he sums up in himself the elements of the material world. Through him they are thus brought to their highest perfection and can raise their voice in praise freely given to the Creator. For this reason man may not despise his bodily life. Rather he is obliged to regard his body as good and to hold it in honour since God has created it and will raise it up on the last day " 366. "The Church teaches that every spiritual soul is created immediately by God - it is not 'produced' by the parents - and also that it is immortal: it does not perish when it separates from the body at death, and it will be reunited with the body at the final Resurrection.[Cf. Pius XII, Humani generis: DS 3896; Paul VI, CPC # 8; Lateran Council V (1513): DS 1440.]" 367. "Sometimes the soul is distinguished from the spirit: St. Paul for instance prays that God may sanctify his people 'wholly', with 'spirit and soul and body' kept sound and blameless at the Lord's coming.[1 Th 5:23 .] The Church teaches that this distinction does not introduce a duality into the soul.[Cf. Council of Constantinople IV (870): DS 657.] 'Spirit' signifies that from creation man is ordered to a supernatural end and that his soul can gratuitously be raised beyond all it deserves to communion with God.[Cf. Vatican Council I, Dei Filius: DS 3005; GS 22 # 5; Humani generis: DS 3891.]" The Catechism |
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1339 | scripture on healing | James 5:14 | Emmaus | 63681 | ||
Pastor Glenn, You and EdB may find this article on the sacrament of the Anointing of the Sick from the Catechism of interest. I have never received this sacrament myself, but my wife did once before a surgery several years ago. Very recently she was prayed over by our pastor, at her request during another medical crisis. She did not receive the sacramental anointing that time. She only asked him to pray over her this time, which he did. http://www.christusrex.org/www1/CDHN/heal2.html#SICK Emmaus |
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1340 | Elders anointing sick with oil. | James 5:15 | Emmaus | 63710 | ||
justme, I have never received this sacrament myself, but was present when my wife did once before a surgery several years ago. Very recently she was prayed over by our pastor, at her request during another medical crisis. She did not receive the sacramental anointing that time. She only asked him to pray over her this time, which he did. In the Catholic Church the preists and bishops are the elders. The biblical word for elders is presbuteri (sp?), which is the root for the English words prebyter and priest. Emmaus |
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