Results 101 - 120 of 2228
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Results from: Answers On or After: Thu 12/31/70 Author: Emmaus Ordered by Verse |
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Results | Verse | Author | ID# | |||
101 | Saint Patrick? | Bible general Archive 2 | Emmaus | 115391 | ||
CDBJ, There is no doubt that Patrick was Catholic. He was an ordained Catholic bishop. There were no other kinds of Christians at that time in western Europe. And Patrick wrote an autobiography, The Confession of Patrick which can be obtained and read today. In fact when he had some problems with other bishops who were opposed to his mission, Patrick went to Rome to plead his case directly to the Pope. I have seen in recent years a number of stories about Patrick, usually around St. Patrick's day, that take an Evangelical slant and alway leave out any Catholic elements in his story, giving the impression that Patrick was a rather generic travelling Christian evangelist with no ties to any ecclesial community. Emmaus |
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102 | In Relevation 4:1-11 | Bible general Archive 2 | Emmaus | 115692 | ||
Do you have a question about this passage Rev 4:1-11? You did not ask it in your post. | ||||||
103 | What's the Bible's take on homosexuality | Bible general Archive 2 | Emmaus | 116147 | ||
jemilato, I would suggest reading Romans 1:18-32 and 1 Corinthians 6:9, they are New testament, not Old Testament. The difference is that under the NT homosexuals can be saved if they repent and turn away from their sin, just as the rest of us can be saved if we repent and turn away from the sins of heterosexuals, such as fornication, adultery etc. Emmaus |
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104 | How can we be sure in God's Will ? | Bible general Archive 2 | Emmaus | 116669 | ||
Ken John, I believe prayer is at the heart of discerning if we are in God's will. Easier to say than do in many particular situations. Here are two books on the subject by an excellent author that you might find interesting. Authenticity: A Biblical Theology of Discernment by Thomas Dubay Faith and Certitude by Thomas Dubay Emmaus |
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105 | submission,meaning | Bible general Archive 2 | Emmaus | 116836 | ||
Submission sounds very harsh to modern democratic American ears uncomortable with the concept of hierarchies of authority, unless we are in the military. But, we all, men and women, submit every day to people and situations. However, we would never dream of using the word submission. The modern ear prefers the words defer or deference. | ||||||
106 | dogwood tree | Bible general Archive 2 | Emmaus | 117261 | ||
That is not in the bible. It is a folklore tale that explains the pattern o a cross seen on the inside of the blosoom of a dogwood tree. | ||||||
107 | what is a covenant | Bible general Archive 2 | Emmaus | 117265 | ||
The Importance of the Covenants by R.D. Brinsmead ... "Abrahamic Just as God rescued Noah from a doomed world, so He rescued Abraham from an idolatrous environment and separated him for covenant partnership with Himself. The covenant was made with Abraham when the patriarch was seventy-five years old (Gen. 15) and renewed to him when he was ninety-nine-the year before Isaac was born (Gen. 17). The covenant consisted of a divine promise (confirmed by an oath) that Abraham would have a seed and an everlasting inheritance. There were a temporal and an eternal dimension to this promise. In its immediate prospect it promised a son to Abraham and Sarah in their old age and the land of Canaan for his descendants. But it was also a redemptive covenant. It promised that in Abraham's Seed all nations of the earth would be blessed (Gen. 12:3; Gal. 3:6-8, 16) and that through Him they would inherit the redeemed earth (Rom. 4:3; Heb. 11:8-16, 39; 2:5; Gal. 3:15-19, 29). The covenant was the gospel of Christ in promise (Gal. 3:6-8,16,19). The immediate temporal promises would serve the purpose of being the vehicle of carrying forward the unfolding drama of salvation-history. Abraham's response to God's promise was that "he believed in the Lord; and He [God] counted it to him for righteousness" (Gen. 15:6). Paul seizes on this to prove that it was a covenant of justification by faith (see Rom. 4; Gal. 3). The inheritance, Paul argues, was given to Abraham by promise and not because of his achievements in keeping the law. Abraham was justified by faith alone, but the faith which justified him was not alone. At a later time God said that "Abraham obeyed My voice, and kept My charge, My commandments, My statutes, and My laws" (Gen. 26:5; see also 18:19; 22:18). Abraham was not justified before God by faith and works but by a faith which worked (see Gal. 5:6). The Abrahamic covenant was formalized by a ceremony which apparently was a well-known ancient custom. Abraham took several sacrificial beasts and birds. He divided the animal sacrifices into pieces and placed them in two rows, forming an aisle.2 According to the ancient custom of covenant making, the covenant partners were to walk together down the aisle between the divided sacrifice. As they did so, they would bind themselves under oath to be true to the terms of the pact. The dismembered animal portrayed the cursed fate which would befall the covenant breaker. The Hebrew form of oath, "God do so to me and more also," probably connects with such ceremonies. This is probably supported also by the threat of Yahweh, "And the men who transgressed my Covenant . . . I will make like the calf which they cut in two." (Jer. 34:18 R.S.V.)-Leon Morris, The Apostolic Preaching of the Cross, p.69. In the Abrahamic covenant God passed through the parts of the sacrifice while Abraham was in a deep sleep or prophetic trance (Gen. 15:17). The Lord hereby staked His own existence on His promise to Abraham. While the covenant promise was not given to Abraham because he fulfilled the law or the covenant conditions, the Bible is also clear that the covenant would not operate apart from obedience on the part of Abraham and his descendants. The covenant fellowship imposed upon him the responsibility of being devoted and upright (Gen. 17:1 ; see also l8:19; 22:18; 26:5). Subsequent history demonstrated that this covenant would not work automatically-that is, without the appropriate response of the human party. Not all of Abraham's descendants became heirs of the covenant promise. Ishmael and Esau were disqualified from being children of the covenant, and so were the unbelieving Jews in the time of Jesus and Paul. Until Christ came as the promised Seed, however, there were always some unbelieving Jews who were incorporated in the nation which was covenantally related to God. It is clear that many in the nation were not real children of Abraham, for they were "children in whom is no faith" (Deut. 32:20). As strangers to divine grace, they could not be heirs with Abraham of the redeemed world (Rom. 4:13; Gal. 3:6-8). But by being associated in nationhood with the covenant people, they received many of the benefits of life in the theocracy - just as unbelieving sinners live in the same world with God's people and receive the temporal advantages of the Noahic covenant. Circumcision was given by God to be the sign or seal of the Abrahamic covenant (Gen. 17:10, 11). By metonymy the covenant became known as "the covenant of circumcision" (see Acts 7:8). According to Paul circumcision was the sign or seal of righteousness by faith (Rom. 4:11), for Abraham was given the promise of justification and salvation by Christ before he was circumcised. The Judaizers, however, perverted the sign and turned it into a means of obtaining the inheritance." The Importance of the Covenants by R.D. Brinsmead http://www.salvationhistory.com/articles/scholarly/brinsmead/covt.cfm#Names |
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108 | what is a covenant | Bible general Archive 2 | Emmaus | 117266 | ||
Here is one of the simplest brief explanations I have seen of the difference between the two Testaments or Covenants. Every Covenant has blessing and curses associated with it. Blessing if the terms of Covenant are kept and curses if they are violated. Adam and Eve violated the terms of the Covenant (Gen 2:16) and suffered the consequences (Gen 3). This same pattern is repeated over and over again throughout the Old Tstament and even extends to the New Testament (1 Cor 11:29-30). "one of the most significant differences bewteen the old and New Covenants: the Old Covenant is adminsitered by God with human mediators who came under oath and then sinned- like Adam (see Rom 5:12-21) and Israel (see Hebrews 3-4)-thereby triggering the covenant curses. In contrast, the New Covenant is established by the God-man, Jessus, but only after he had fulfilled the terms- and borne the curses- of the Old covenant. He thus became the mediator of the New Covenant (see Hebrews 8-9), which he ratified by oath-swearing." A Father Who Keeps His Promises, by Scott Hahn, p 26 1994, still in print The slaughter of animals and passing between the two half carcasses was a traditional covenant sealing ritual between two parties. The parties to the covenant would pass between the body pieces invoking upon themselves a fate similar to that of the slaughtered beast if they failed to keep their word or part of the covenant as pledged in the covenant agreement. For the ancient Israelites the difference between a contract and a covenant was te difference between an encounter with a prostitute (an exchange of goods and services) and marriage ( a giving of one's total self to on another). That is why the marital image of God relationship with Israel is often depicted as a marriage relationship and Israel's idolatry is depicted as adultery. But God is always seeking reconciliation. |
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109 | where is Moses buried | Bible general Archive 2 | Emmaus | 117373 | ||
Deuteronomy 34:6 "And He buried him in the valley in the land of Moab, opposite Beth-peor; but no man knows his burial place to this day. " | ||||||
110 | Is Moses in Heaven or Hell | Bible general Archive 2 | Emmaus | 117395 | ||
I would say at this point Moses is wherever Jesus is and I think we can safely say that is heaven. He was obvioulsy concious and in communication with Jesus even before the Resurrection based on the passages of the Transfiguration, where he was speaking with Jesus along with Elijah, "about the exodus He was going to accomplish in Jerusalem".(Luke 9:28-36) So obviously Moses and Elijah, although not yet resuurected in the body, at that time were concious, even if they were then residing in what is variously called Hades, Sheol and Abraham's Bosom. This is further supported by the parable of the rich man and Lazarus in Luke 16:19-31. The rich man and Lazarus were both in Hades or Sheol, but Lazarus was on the happy side(the Bosom of Abraham) while the rich man was on the other unhappy hot side. They were separated by a great chasm, but both were concious along with Abraham who spoke to the rich man. Emmaus |
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111 | scriptures about prayer | Bible general Archive 2 | Emmaus | 117464 | ||
leonore, After you get this answer you may wish to repost your question again to get as many responses as possible from others. The link below is a good resource on prayer and some of the questions you have asked with many scripture references. I am sure others with also have valuable responses. http://198.62.75.1/www1/CDHN/part4.html Emmaus |
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112 | scriptures about prayer | Bible general Archive 2 | Emmaus | 117469 | ||
leonore, Here is a companion link on just the Lord's Prayer as a model for Christian prayer. http://198.62.75.1/www1/CDHN/part4_2.html Emmaus |
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113 | whole Bible | Bible general Archive 2 | Emmaus | 118067 | ||
mkm9, "what is the will of God?--as He has laid out in scripture." Matt 22:36-40 Matt 22:36 "Teacher, which is the great commandment in the Law?" Matt 22:37 And He said to him, "'YOU SHALL LOVE THE LORD YOUR GOD WITH ALL YOUR HEART, AND WITH ALL YOUR SOUL, AND WITH ALL YOUR MIND.' Matt 22:38 "This is the great and foremost commandment. Matt 22:39 "The second is like it, 'YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF.' Matt 22:40 "On these two commandments depend the whole Law and the Prophets." Emmaus |
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114 | How long should a person fast? | Bible general Archive 2 | Emmaus | 118106 | ||
Hood rat, There are no specific rules in the Bible for fasting. A lot would depend on your circumstances in life and your health. What might be reasonable for one person, may not be reasonable for another. Thr virtues of wisdom and prudence are called for in deciding what is best for you. Emmaus |
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115 | i'm new wassup? | Bible general Archive 2 | Emmaus | 118299 | ||
Rev 4, Welcome. To see an example of a "thread" on a topic from today, go to the Quick Search box to the right side of the screnn and enter the number 118187 and click on search. It will take you to the initial quation on the thread. As you scroll down the page you can see the headers for all the responce. If you click on any one of them you can see the entire post. Emmaus |
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116 | so a man thinketh so is he | Bible general Archive 2 | Emmaus | 118378 | ||
"Prayer as covenant 2562 Where does prayer come from? Whether prayer is expressed in words or gestures, it is the whole man who prays. But in naming the source of prayer, Scripture speaks sometimes of the soul or the spirit, but most often of the heart (more than a thousand times). According to Scripture, it is the heart that prays. If our heart is far from God, the words of prayer are in vain. 2563 The heart is the dwelling-place where I am, where I live; according to the Semitic or Biblical expression, the heart is the place "to which I withdraw." The heart is our hidden center, beyond the grasp of our reason and of others; only the Spirit of God can fathom the human heart and know it fully. The heart is the place of decision, deeper than our psychic drives. It is the place of truth, where we choose life or death. It is the place of encounter, because as image of God we live in relation: it is the place of covenant. 2564 Christian prayer is a covenant relationship between God and man in Christ. It is the action of God and of man, apringing forth from both the Holy Spirit and ourselves, wholly directed to the Father, in union with the human will of the Son of God made man. I. PURIFICATION OF THE HEART 2517 The heart is the seat of moral personality: "Out of the heart come evil thoughts, murder, adultery, fornication. . . . "305 The struggle against carnal covetousness entails purifying the heart and practicing temperance: Remain simple and innocent, and you will be like little children who do not know the evil that destroys man's life.306 2518 The sixth beatitude proclaims, "Blessed are the pure in heart, for they shall see God."307 "Pure in heart" refers to those who have attuned their intellects and wills to the demands of God's holiness, chiefly in three areas: charity;308 chastity or sexual rectitude;309 love of truth and orthodoxy of faith.310 There is a connection between purity of heart, of body, and of faith: The faithful must believe the articles of the Creed "so that by believing they may obey God, by obeying may live well, by living well may purify their hearts, and with pure hearts may understand what they believe."311 2519 The "pure in heart" are promised that they will see God face to face and be like him.312 Purity of heart is the precondition of the vision of God. Even now it enables us to see according to God, to accept others as "neighbors"; it lets us perceive the human body - ours and our neighbor's - as a temple of the Holy Spirit, a manifestation of divine beauty. 305 Mt 15:19. 306 Pastor Hermae, Mandate 2,1:PG 2,916. 307 Mt 5:8. 308 Cf. 1 Tim 4:3-9; 2 Tim 2:22. 309 Cf. 1 Thess 4:7; Col 3:5; Eph 4:19. 310 Cf. Titus 1:15; 1 Tim 1:3-4; 2 Tim 2:23-26. 311 St. Augustine, Defide et symbolo 10,25:PL 40,196. 312 Cf. 1 Cor 13:12; 1 Jn 3:2." http://www.scborromeo.org/ccc/ccc_toc2.htm |
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117 | O.T. events/practices vs. N.T. events/pr | Bible general Archive 2 | Emmaus | 118791 | ||
JoeGK, I think you will find this link helpful. It is a study of Matthew's Gospel in light of the Old Testament. http://www.salvationhistory.com/Online/Advanced/OTinNTMatt.cfm Emmaus |
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118 | O.T. events/practices vs. N.T. events/pr | Bible general Archive 2 | Emmaus | 118830 | ||
JoeGK, Here are two more links related to typology and three suggested comparisons. http://newadvent.org/fathers/120117.htm Augustine of Hippo, The City of God http://www.newadvent.org/summa/407000.htm Thomas Aquinas, Summa Theologica Suggested comparisons Adam and Jesus Isaac and Jesus Moses and Jesus Emmaus |
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119 | praise and whorship | Bible general Archive 2 | Emmaus | 118909 | ||
lonnie, Worship and Praise "WORSHIP 2096 Adoration is the first act of the virtue of religion. To adore God is to acknowledge him as God, as the Creator and Savior, the Lord and Master of everything that exists, as infinite and merciful Love. "You shall worship the Lord your God, and him only shall you serve," says Jesus, citing Deuteronomy.(Lk 4:8; Cf. Deut 6:13) 2097 To adore God is to acknowledge, in respect and absolute submission, the "nothingness of the creature" who would not exist but for God. To adore God is to praise and exalt him and to humble oneself, as Mary did in the Magnificat, confessing with gratitude that he has done great things and holy is his name.(Cf. Lk 1:46-49) The worship of the one God sets man free from turning in on himself, from the slavery of sin and the idolatry of the world. 2135 "You shall worship the Lord your God" (Mt 4:10). Adoring God, praying to him, offering him the worship that belongs to him, fulfilling the promises and vows made to him are acts of the virtue of religion which fall under obedience to the first commandment. PRAISE 2626 Blessing expresses the basic movement of Christian prayer: it is an encounter between God and man. In blessing, God's gift and man's acceptance of it are united in dialogue with each other. The prayer of blessing is man's response to God's gifts: because God blesses, the human heart can in return bless the One who is the source of every blessing. 2639 Praise is the form of prayer which recognizes most immediately that God is God. It lauds God for his own sake and gives him glory, quite beyond what he does, but simply because HE IS. It shares in the blessed happiness of the pure of heart who love God in faith before seeing him in glory. By praise, the Spirit is joined to our spirits to bear witness that we are children of God,(Cf. Rom 8:16) testifying to the only Son in whom we are adopted and by whom we glorify the Father. Praise embraces the other forms of prayer and carries them toward him who is its source and goal: the "one God, the Father, from whom are all things and for whom we exist."(1 Cor 8:6) 2640 St. Luke in his gospel often expresses wonder and praise at the marvels of Christ and in his Acts of the Apostles stresses them as actions of the Holy Spirit: the community of Jerusalem, the invalid healed by Peter and John, the crowd that gives glory to God for that, and the pagans of Pisidia who "were glad and glorified the word of God."(Acts 2:47; 3:9; 4:21; 13:48) 2641 "[Address] one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with all your heart."(Eph 5:19; Col 3:16) Like the inspired writers of the New Testament, the first Christian communities read the Book of Psalms in a new way, singing in it the mystery of Christ. In the newness of the Spirit, they also composed hymns and canticles in the light of the unheard-of event that God accomplished in his Son: his Incarnation, his death which conquered death, his Resurrection, and Ascension to the right hand of the Father.(Cf. Phil 2:6-11; Col 1:15-20; Eph 5:14; 1 Tim 3:16; 6:15-16; 2 Tim 2:11-13) Doxology, the praise of God, arises from this "marvelous work" of the whole economy of salvation.(Cf. Eph 1:3-14; Rom 16:25-27; Eph 3:20-21; Jude 24-25) 2642 The Revelation of "what must soon take place," the Apocalypse, is borne along by the songs of the heavenly liturgy(Cf. Rev 4:8-11; 5:9-14; 7:10-12) but also by the intercession of the "witnesses" (martyrs).(Rev 6:10) The prophets and the saints, all those who were slain on earth for their witness to Jesus, the vast throng of those who, having come through the great tribulation, have gone before us into the Kingdom, all sing the praise and glory of him who sits on the throne, and of the Lamb.(Cf. Rev 18:24; 19:1-8) In communion with them, the Church on earth also sings these songs with faith in the midst of trial. By means of petition and intercession, faith hopes against all hope and gives thanks to the "Father of lights," from whom "every perfect gift" comes down.(Jas 1:17) Thus faith is pure praise. " The Catechism http://www.scborromeo.org/ccc/ccc_toc2.htm |
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120 | pastors preach about the ascension | Bible general Archive 2 | Emmaus | 118950 | ||
ministermay, "why don't pastors preach about the ascension " The do every year at my Church. Every year we celebrate the Feast of the Ascension. The good thing about having a Liturgical Calendar is that you systematically go through the Gospels and related Old Testament passages every year. On the Ascenion, you ay find this link of interest. http://www.scborromeo.org/ccc/p1s2c2a6.htm#662 Emmaus |
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