Results 81 - 100 of 1443
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Results from: Notes Author: Emmaus Ordered by Verse |
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Results | Verse | Author | ID# | |||
81 | should a catholic marraige be sanctified | Bible general Archive 2 | Emmaus | 131646 | ||
Tim, "On the site of the aricle you referenced, the only response I saw to this question was that Aramaic had no different words for 'rock'. However, we have no evidence that Jesus spoke this in Aramaic. We do have the inspired texts of Scripture, and they use a totally different word." We also have no evidence that Jesus did not us Kephas. But we know the other apostles called Peter Kephas or Cephas, because Paul does it in his epistles. I wonder why that would be if Jesus never called Peter Kephas. Here is the NASB, of our host Lockman. Take note of the first citation. John 1:42 He brought him to Jesus. Jesus looked at him and said, "You are Simon the son of John; you shall be called Cephas" (which is translated Peter). 1 Cor 1:12 Now I mean this, that each one of you is saying, "I am of Paul," and "I of Apollos," and "I of Cephas," and "I of Christ." 1 Cor 3:22 whether Paul or Apollos or Cephas or the world or life or death or things present or things to come; all things belong to you, 1 Cor 9:5 Do we not have a right to take along a believing wife, even as the rest of the apostles and the brothers of the Lord and Cephas? 1 Cor 15:5 and that He appeared to Cephas, then to the twelve. Gal 1:18 Then three years later I went up to Jerusalem to become acquainted with Cephas, and stayed with him fifteen days. Gal 2:9 and recognizing the grace that had been given to me, James and Cephas and John, who were reputed to be pillars, gave to me and Barnabas the right hand of fellowship, so that we might go to the Gentiles and they to the circumcised. Gal 2:11 But when Cephas came to Antioch, I opposed him to his face, because he stood condemned. Gal 2:14 But when I saw that they were not straightforward about the truth of the gospel, I said to Cephas in the presence of all, "If you, being a Jew, live like the Gentiles and not like the Jews, how is it that you compel the Gentiles to live like Jews? Emmaus |
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82 | should a catholic marraige be sanctified | Bible general Archive 2 | Emmaus | 131652 | ||
Gods son, I was not the one raising issues, you were. Tell me about the nature and extent of what you wer were taught about the Catholic faith from Catholic sources while you were a Catholic. You imply you have studied canon law. You say you studied for the priesthood. When, where and at what age? With all this knowledge you are coming here for understanding of whether or not your marriage in the Catholic Church is valid? Do you not know that the man and woman are the minsters of the sacrament of matrimony to one another and the priest is merely the offical witness of the sacrament? Were the marriages in the Old Testament valid? Did you make your vows to one another before God? Or was God not around at the time? Were you under restraint or coercion or did you pledge falsely? I presume you made your vows in good faith without coercion before God unless you say otherwise. If you do not believe in sacraments, why would you care about having your marriage "validated' in another Church that does not believe in sacraments and would therefore view such a ceremenony as just that, a ceremony that has not effect other than a public profession of vows which you have already made publically. Does the change of venue make a difference in whether you meant what you said when you made your vows? Does whether or not you speak the truth depend on where and before whom you are speaking? I am here for bible study, not endless debate on the merits of Catholicism. I am here with the understanding that almost everyone else here is not Catholic. However, we generally treat each other with respect for each other's conscience. Emmaus |
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83 | should a catholic marraige be sanctified | Bible general Archive 2 | Emmaus | 131657 | ||
Gods son, You are deluded. Please pursue other prey. Our conversation over. Emmaus |
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84 | should a catholic marraige be sanctified | Bible general Archive 2 | Emmaus | 131680 | ||
Tim, You are the Greek scholar, not me, but as I understand it a male name must have a male ending in Greek. Do you have acess to a good Protestant theological library. If so look at Gerherd Kittell's Theological Dictionary of the New Testament in ten volumes. Look for vol VI, pages 98-99 and see what he says about Matt 16:18. I know you know Kittle. I will let him make the argument for me. He is omly one of many Protestant scholars of the same opinion. See also vol 6, page 108 in the 1968 edition by Eerdman's, Grand Rapids MI. The short version conclusion that kittle reaches on Matt 16;18 is this: "It is thus evident that Jesus is referring to Peter, to whom he has given the name Rock. He appoints Peter, the impulsive, enthusiastic, but not persevering man in the circle, to be the foundation of his ecclesia. To this extent Roman Catholic Exegesis is right and all Protestant attempts to evade this interpretation are to be rejected." vol 6, p108. Don't you just love Kittel? ;-) Of course its all Greek to me. Emmaus |
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85 | should a catholic marraige be sanctified | Bible general Archive 2 | Emmaus | 131681 | ||
Country Girl, I count it all joy. Thank you for your prayers. Emmaus |
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86 | should a catholic marraige be sanctified | Bible general Archive 2 | Emmaus | 131686 | ||
Tim, Petra in ancient Greek is a feminine noun, so it had to be changed to Petros to match Peter's gender. Are you being coy with me? You know this Greek stuff much better than me. I only know a few good Greco-Roman self defense moves. I have now retained Kittell as my personal Greek body guard. Emmaus |
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87 | should a catholic marraige be sanctified | Bible general Archive 2 | Emmaus | 131688 | ||
Tim, "My father-in-law recently retired from the minsitry and I inherited his full set (all 9 volumes) of Kittel's - my dream come true! ;-)" You lucky guy. Check out my citations. Hopefully you have the same edition as I cited. Emmaus |
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88 | Have you ever read a book by a Catholic? | Bible general Archive 2 | Emmaus | 131815 | ||
Doc, Chick was around long before 1984. I am surprised you are so off the mark here. See this link for a good article on Chick. http://www.catholic.com/library/sr_chick_tracts_p1.asp Emmaus |
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89 | Have you ever read a book by a Catholic? | Bible general Archive 2 | Emmaus | 131866 | ||
Doc, I made a polite correction of fact about the date of the founding of Jack Chick's enterprise in your post. I did not make any "ad hominem, post hoc, and now straw man" attacks on you. Why would you indicate in your repsonse that I did any of those? Cahrles Chiniquy was a Canadian Catholic priest who immigrated to America and was later excommunicated in 1858. In 1863 he became a Presbyterian minister. In addition to his book Fifty Years in the Church of Rome, he had some other rather strange conspiracy theories such as the Vatican being behind the assasination of President Lincoln in revenge for Lincoln's defense of Chiniquy in an 1856 lawsuit. Here is a link to some information about Chiniquy for those who may be interested. http://www.geocities.com/chiniquy/ Emmaus |
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90 | trials and tribulations | Bible general Archive 2 | Emmaus | 135032 | ||
Thanks Kalos. I recently found this. The titles is a little misleading and an infelelictous choice of title for an NAB concordance. THE NEW WORLD DICTIONARY/CONCORDANCE: NAB Product Code: W2416 ISBN: 0-529-04540-0 No. of Pages: 768 Size:4 1/4 X 7 Color:FULL COLOR Cover:PAPERBACK Price:6.95 Emmaus |
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91 | What does Rev. 2:28 indicate to you? | Bible general Archive 2 | Emmaus | 138782 | ||
Rev 2:26-28 footnote in the NAB. "The Christian who perseveres in faith will share in Christ's messianic authority (cf Psalm 2:8-9) and resurrection victory over death, symbolized by the morning star; cf Rev 22:16." http://www.nccbuscc.org/nab/bible/revelation/revelation2.htm |
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92 | Where in Bible does it say no meat on Fr | Bible general Archive 2 | Emmaus | 144171 | ||
Doc, It is simply a spiritual discipline practiced by the Catholic Family. It is not a doctrine or dogma and the nature of the Lenten fast and asbtenance has changed over the years. Catholics are slackers compared to the Eastern Orthodox who abstain from all meat and dairy products and eggs for the whole period of Lent. Catholcs used to do that stricter discipline also back in the Middle Ages. I am not sure when things slackened off for us. Certain monastic orders in the Catholic Church still observe theses fasts and abstenances. But again that is a discipline of the particular order, not a doctrine. It is a sacrifice and a discipline of the passions and carnal appetites to abstain for a time from good things to focus on the higher goods. "Q: Can you offer any biblical justification for the Catholic Church's former teaching that it's sinful to eat meat on Fridays? A: Yes, but, if you recognize the fact that Christ's Church is divinely authorized to teach, sanctify, and govern, there should be no need to "prove" it with biblical examples. If you don't recognize that, consider the following biblical facts. Jesus guaranteed that when his Church teaches it teaches with his authority and that anyone rejecting his Church's teachings rejects him (Luke 10:16). This authority extends to Church discipline as well as doctrine. When the Church imposes a discipline, its members are bound to obey it, unless they are dispensed for a proportionate reason. This exercise of authority is seen in Acts 15, where the Church, in its first major council, bound all Christians to the discipline of abstaining from meat that had been sacrificed to idols or that had come from strangled animals (19-29). When the Church promulgated its teaching about abstaining from meat (Acts 15:28-29), no Christian was free to disregard the discipline without committing sin. But since Paul explained that meat in itself is not unclean and the eating of meat is not inherently sinful (Rom. 14:1-23, 1 Cor. 8:1-13, 10:23-32), a Christian who violated the apostolic teaching in Acts 15 sinned not because the eating of meat was wrong but because he disobeyed a commandment of the Church. When the Catholic Church imposes a discipline such as not eating meat on Fridays, the same principle holds. Consider this parallel example. A mother tells her son not to eat the cookies she just baked because it's close to dinner time and eating the cookies will spoil his appetite. The son ignores his mother's wishes and, when she's not looking, sneaks a few cookies. His sin is not the eating of cookies (a morally-neutral act in itself), but of disobedience. Finally, we should mention why Friday abstinence was imposed. The Church recognizes that, since meat is a chief part of most meals served in most places, and since meat is usually the most valued or expensive part of a meal, abstinence from meat on Fridays is a good way for Christians to unite themselves more closely to the sufferings of their Lord (Rom. 8:16-17, 1 Pet. 2:21) by denying themselves something they enjoy. Abstinence from meat is a sacrifice which unites them in penance and strengthens the solidarity of the Church through mild suffering. It's also a good form of mortification, which disciplines the soul and strengthens its resistance to concupiscence. Paul practiced and recommended mortification: "I drive my body and train it, for fear that after having preached to others, I myself should be disqualified" (1 Cor. 9:27)." http://www.catholic.com/thisrock/1992/9212qq.asp Here is another link to an article that addresses the abstenance from meat discipline in the second half of the article. http://www.catholic.com/thisrock/1992/9212qq.asp Emmaus |
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93 | Where in Bible does it say no meat on Fr | Bible general Archive 2 | Emmaus | 144174 | ||
Doc, Here is a link to another article on the history of fasting and abstenance in the Bible and in Church history. http://www.newadvent.org/cathen/01067a.htm Emmaus |
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94 | What is so wrong with Catholics | Bible general Archive 2 | Emmaus | 147998 | ||
Rev T, If I may, I would like to clarify a few points about the Catholic belief of the Ral Presence of Christ in the Eucharist. Since I recently had an e-mail exchange with someone else on the subject I will use that material. The Real Presence in the Eucharist is a mystery of faith akin to the mystery of the Holy Trinity and the Incarnation. Of course all in the end all of these mysteries can only be grasped by faith in God's Revelation. I fear my efforts to address the Real Presence in the Eucharist may fall short, but I will make the effort nonetheless. On the question of the "locality" of Christ in the Eucharist under the appearance of bread and wine while He is in heaven in His resurrected body and while he also is "with us always" in a spiritual sense. Your example was Christ at the Last Supper. (not your example, Rev. T, but my other friend's) Let me address that moment with the disciples in Emmaus only three evenings after the Last Supper. Jesus was with them at table, yet they only recognized His Real Presence in "the breaking of the bread" at which instant He disappeared. This is worth meditating upon. Fr. John Hardon in his catechism made a graphic comparison. He said: "there is as much difference between Christ's presence in the Blessed Sacrament and His presence elsewhere on earth as there was between His presence among the disciples when He appeared to them on Easter Sunday night and His presence in their midst before and after His appearance." In other words Christ was present among them both before and after he appeared, as He is present "whenever two or more are gathered in my name" but His appearance to them was more substantial. It is interesting that this example in Luke's Gospel also follows immediately upon the recognition of Christ in "the breaking of the bread" at Emmaus. C.S. Lewis speaking about the Incarnation made a point that is equally applicable to the Real presence in the Eucharist. "The world which did not know Him as present everywhere was saved by His becoming local." The Incarnation is a stone that makes men stumble as is the doctrine of the Eucharist as seen in John 6, and especially verse 61. The Incarnation is not God's prison it is our salvation. So too, the Eucharist is not God's prison. Again see John 6. The presence is called real--by which is not meant in any way to exclude all other types of presence as if they could not be "real" too, but because it is presence in the fullest sense. It is a substantial presence by which Christ, the God-man is wholly and entirely present." Paul VI in Mysterium Fidei. The Catholic Church also recognizes the presence of Christ in the gathered community and in the word of God found in the Scriptures. So, rather than excluding other presences of Christ, the Eucharistic presence ratifies them because in the Church's understanding is centered in the very heart of the Christian faith-- in the Incarnation, Death and Resurrection of Jesus. John 6 is the key. Jesus is very blunt and as the people become more and more disconcerted He actually becomes stronger in the language He uses to describe the eating of His body and the drinking of His blood. He does not even explain it to His disciples as He does elsewhere when He is speaking in parables or merely figuratively. Mark tells us He always explained what he meant to His disciples. (Mark 4:34 )But no explanation is forthcoming in John 6. Jesus just asks if this teaching causes them to stumble and if they too will leave Him. Jesus makes it clear that this teaching can only be grasped by the faith (the spirit) and cannot be understood in the carnal understanding (the flesh) when He says: "my words are spirit and truth, the spirit gives life, the flesh availeth not. But some of you do not believe." Indeed it is there that Judas turns away in his heart. This was a teaching of Jesus like His teaching about the Resurrection and Ascension, which he also mentions here, understood only after the fact. Paul in 1 Corinthians warns of the fate of those who "fail to recognized the body." It is the same as Judas' fate, death. Lutherans of course hold to the Real Presence under their doctrine of Consubstantiation. Emmaus |
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95 | St. Malachy predictions | Bible general Archive 2 | Emmaus | 148628 | ||
Doc, If only some dissenting Catholics were as sharp a prognosticator as you. So many of them have nurtured the delusional hope that a "liberal" would be elected who would undo 2,000 years of doctrine. As if truth and doctrine is something that is voted on every so many years and holds a limited term of office. "Let's all believe in the Trinity until the next election." The news media and even some Catholic do not seem to understand the differnce between dicipline and doctrine. Celebacy in the priesthood is a Church discipline which can be changed. In fact in some of the Eastern Rites of the Catholic Church there are married priests, unlike in the predominant Latin Rite. Men as priests, on the other hand, is a doctrine, which can not and will not change. I am told one of those who hoped for a dramatic change had a vison in which afew questions were allowed. The first question was: "Will there ever be married priests?" God's answer: "Not in your lifetime. The second question: "Will there ever be women priests?" God's answer: " Not in my lifetime." No if those Cardinals could just learn how to do smoke signals correctly. Emmaus |
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96 | What is a patron saint? | Bible general Archive 2 | Emmaus | 153098 | ||
H Doc, This is not something I or any other Catholic I know spends a lot of time thinking about. It is all tied in to the Catholic understanding of the Communion of Saints in Christ. I will see if I can find a link for you with a more detailed answer. Emmaus |
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97 | What is a patron saint? | Bible general Archive 2 | Emmaus | 153100 | ||
terrib, I don't think "exempt from purgatory" is how it is phrased, but a canonized saint is assumed to be in heaven. It is possible according to Catholic teaching that we can by the grace of God and our co-operation with that grace so sanctified as to avoid purgatory of the final cleansing before entering heaven. And yes there is an investiagtor and a requirement for two miracle attributed to the saint's intercession ( in and through Christ)for canonization. Cathoics can privately ask for the intecession in prayer of anyone they believe to be in Christ, whether in heaven or on earth. Canonoization formalizes and alllows that prayer to become a part of the public liturgy of the Church. In the investigation before canonization there is a also a party assigned to dispute the claim of those promoting the cause of canonization. In the past that person was called the Devil's Advocate and his job was to bring evidence to contradict the claims of sanctity, kind of like Satan in the book of Job. In fact there was a novel from the 1950's by that title, which I believe wa made into a movie. I will see if I can find a link on the subject for you. Emmaus |
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98 | What is a patron saint? | Bible general Archive 2 | Emmaus | 153101 | ||
terrib, The short article at the link belwo may be helful in answering your question. http://www.catholic-pages.com/saints/process.asp Emmaus |
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99 | What is a patron saint? | Bible general Archive 2 | Emmaus | 153110 | ||
It means what I previously said about allowing the prayer to and veneration of a saint being part of the public litutgy of the Church. On a pactical level for public liturgy it means having a feast day for the saint on the Church calender. Worship is used in the archaic sense of honor not worship as of God but more worship as in honor of deference as in the old days when men holding certain public offices in England were referred to as "your worship" which is the antecednt of "your honor" here in the United States. Emmaus |
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100 | What is a patron saint? | Bible general Archive 2 | Emmaus | 153112 | ||
terrib, Here is a link to an article about the meaning of "worship" and "honor" as it relates to saints as opposed to God. http://www.catholic.com/library/saint_worship.asp Here, from this Studybible site is a little on the Hebrew word for worship. 7812 shachah (1005b); a prim. root; to bow down:--bow(5), bow ourselves down(1), bow yourselves down(1), bow down(21), bowed(16), bowed in worship(1), bowed themselves down(2), bowed down(14), bowing(1), bowing down(1), bows down(1), did homage(1), down in homage(1), homage(1), lie down(1), paid homage(3), prostrate(2), prostrated(13), prostrating(1), weighs it down(1), worship(47), worshiped(31), worshiping(3), worships(2). You might want to look at the various verses and contexts in which it is used in the Old Testament. Search the word shachah here on the forum and you will get a few word study notes on it by Searcher and perhaps others. Emmaus |
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