Results 101 - 120 of 407
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Results from: Answered Bible Questions, Answers, Unanswered Bible Questions, Notes Author: Brian.g Ordered by Verse |
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Results | Verse | Author | ID# | |||
101 | how far ever direction did jesus travel | NT general Archive 1 | Brian.g | 17179 | ||
In all, Jesus traveled on nine journeys. First Journey. December, A.U.C. 778 - Spring, 779. (Cf. John, i, ii; Matthew, iii, iv; Mark, i; Luke, iii, iv.) Jesus abandons His hidden life in Nazareth, and goes to Bethania across the Jordan, where He is baptized by John and receives the Baptist's first testimony to His Divine mission. He then withdraws into the desert of Judea, where He fasts for forty days and is tempted by the devil. After this He dwells in the neighbourhood of the Baptist's ministry, and receives the latter's second and third testimony; here too He wins His first disciples, with whom He journeys to the wedding feast at Cana in Galilee, where He performs His first miracle. Finally He transfers His residence, so far as there can be question of a residence in His public life, to Capharnaum, one of the principal thoroughfares of commerce and travel in Galilee |
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102 | how far ever direction did jesus travel | NT general Archive 1 | Brian.g | 17180 | ||
2. Second Journey. Passover, A.U.C. 779 - about Pentecost, 780. (Cf. John, ii-v; Mark, i-iii; Luke, iv-vii; Matt., iv-ix.) Jesus goes from Capharnaum to Jerusalem for the Feast of the Passover; here he expels the buyers and sellers from the Temple, and is questioned by the Jewish authorities. Many believed in Jesus, and Nicodemus came to converse with Him during the night. After the festival days He remained in Judea till about the following December, during which period He received the fourth testimony from John who was baptizing at Ennon (A.V. Aenon). When the Baptist had been imprisoned in Machaerus, Jesus returned to Galilee by way of Samaria where He met the Samaritan woman at Jacob's well near Sichar; He delayed two days in this place, and many believed in Him. Soon after His return into Galilee we find Jesus again in Cana, where He heard the prayer who pleaded for the recovery of his dying son in Capharnaum. The rejection of Jesus by the people of Nazareth, whether at this time as, St. Luke intimates, or at a later period, as St. Mark seems to demand, or again both now and about eight months later, is an exegetical problem we cannot solve here. At any rate, shortly afterwards Jesus is mostly actively engaged in Capharnaum in teaching and healing the sick, restoring among others Peter's mother-in-law and a demoniac. On this occasion He called Peter and Andrew, James and John. Then followed a missionary tour through Galilee during which Jesus cured a leper; soon he again taught in Capharnaum, and was surrounded by such a multitude that a man sick of the palsy had to be let down through the roof in order to reach the Sacred Presence. After calling Matthew to the Apostleship, He went to Jerusalem for the second pasch occurring during His public life, it was on this occasion that He healed the man who been sick for thirty-eight years near the pool at Jerusalem. The charge of violating the Sabbath and Christ's answer were the natural effects of the miracle. The same charge is repeated shortly after the pasch; Jesus had returned to Galilee, and the disciples plucked some ripe ears in the corn fields. The question became more acute in the immediate future; Jesus had returned to Capharnaum, and there healed on the Sabbath day a man who had a withered hand. The Pharisees now make common cause with the Herodians in order to "destroy him". Jesus withdraws first to the Sea of Galilee, where He teaches and performs numerous miracles; then retires to the Mountain of Beatitudes, where He prays during the night, chooses His Twelve Apostles in the morning, and preaches the Sermon on the Mount. He is brought back to Capharnaum by the prayers of the centurion who asks and obtains the of his servant. |
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103 | how far ever direction did jesus travel | NT general Archive 1 | Brian.g | 17181 | ||
3. Third Journey. About Pentecost, A.U.C. 780- Autumn, 780. (Cf. Luke, vii, viii; Mark, iii, iv; Matt., iv, viii, ix, xii, xiii.) Jesus makes another missionary tour through Galilee; He resuscitates the son of the widow at Naim, and shortly afterwards receives the messengers sent by John from his prison in Machaerus. Then follows the scene of the merciful reception of the sinful woman who anoints the feet of the Lord while He rests at table in Magdala or perhaps in Capharnaum; for the rest of His missionary tour Jesus is followed by a band of pious women who minister to the wants of the Apostles. After returning to Capharnaum, Jesus expels the mute devil, is charged by the Pharisees with casting out devils by the prince of devils, and encounters the remonstrances of His kinsmen. Withdrawing to the sea, He preaches what may be called the "Lake Sermon", consisting of seven parables |
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104 | how far ever direction did jesus travel | NT general Archive 1 | Brian.g | 17182 | ||
4. Fourth Journey. Autumn, A.U.C. 780- about Passover, 781. (Cf. Luke, viii, ix; Mark, iv-vi; Matt., viii, ix, x, xiii, xiv.) After a laborious day of ministry in the city of Capharnaum and on the lake, Jesus with His Apostles crosses the waters. As a great storm overtakes them, the frightened Apostles awaken their sleeping Master, Who commands the winds and the waves. Towards morning they meet in the country of the Gerasens, on the east of the lake, two demoniacs. Jesus expels the evil spirits, but allows them to enter into a herd of swine. The beasts destroy themselves in the waters of the lake, and frightened inhabitants beg Jesus not to remain among them. After returning to Capharnaum he heals the woman who had touched the hem of His garment, resuscitates the daughter of Jairus, and gives sight to two blind men. The second Gospel places here Christ's last visit to and rejection by the people of Nazareth. Then follows the ministry of the Apostles who are sent two by two, while Jesus Himself makes another missionary tour through Galilee. It seems to have been the martyrdom of John the Baptist that occasioned the return of the Apostles and their gathering around the Master in Capharnaum. But, however depressing this event may have been, it did not damp the enthusiasm of the Apostles over their success. |
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105 | how far ever direction did jesus travel | NT general Archive 1 | Brian.g | 17183 | ||
5. Fifth Journey. Spring, A.U.C. 781. (Cf. John, vi; Luke, ix; Mark, vi; and Matt., xiv.) Jesus invites the Apostles, tired out from their missionary labours, to rest awhile. They cross the northern part of the Sea of Galilee, but, instead of finding the desired solitude, they are met by multitudes of people who had preceded them by land or by boat, and who were eager for instruction. Jesus taught them throughout the day, and towards evening did not wish to dismiss them hungry. On the other hand, there were only five loaves and two fishes at the disposal of Jesus; after His blessing, these scanty supplies satisfied the hunger of five thousand men, besides women and children, and remnants filled twelve baskets of fragments. Jesus sent the Apostles back to their boats, and escaped from the enthusiastic multitudes, who wished to make Him king, into the mountain where He prayed till far into the night. Meanwhile the Apostles were facing a contrary wind till the fourth watch in the morning, when they saw Jesus walking upon the waters. The Apostles first fear, and then recognize Jesus; Peter walks upon the water as long as his confidence lasts; the storm ceases when Jesus has entered the boat. The next day brings Jesus and His Apostles to Capharnaum, where He speaks to the assembly about the Bread of Life and promises the Holy Eucharist, with the result that some of His followers leave Him, while the faith of His true disciples is strenghened. |
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106 | how far ever direction did jesus travel | NT general Archive 1 | Brian.g | 17185 | ||
6. Sixth Journey. About May, A.U.C. 781- Sept., 781. (Cf. Lk., ix; Mk., vii-ix; Matt., xiv- xviii; John, vii.) It may be owing to the enmity stirred up against Jesus by His Eucharistic discourse in Capharnaum that He began now a more extensive missionary tour than He had made in the preceding years of His life. Passing through the country of Genesar, He expressed His disapproval of the Pharisaic practices of legal purity. Within the boarders of Tyre and Sidon He exorcized the daughter of the Syrophenician woman. From here Jesus travelled first towards the north, then towards the east, then south-eastward through the northern part of Decapolis, probably along the foot of the Labanon, till He came to the eastern part of Galilee. While in Decapolis Jesus healed a deaf-mute, employing a ceremonial more elaborate than He had used at any of His previous miracles; in the eastern part of Galilee, probably not far from Dalmanutha and Magedan, He fed four thousand men, besides children and women, with seven loaves and a few little fishes, the remaining fragments filling seven baskets. The multitudes had listened for three days to the teaching of Jesus, previously to the miracle. In spite of the many cures performed by Jesus, during this journey, on the blind, the dumb, the lame, the maimed, and on many others, the Pharisees and Sadduces asked Him for a sign from heaven, tempting Him. He promised them the sign of Jonas the Prophet. After Jesus and the Apostles had crossed the lake, He warned them to beware of the leaven of the Pharisees; then they passed through Bethsaida Julias where Jesus gave sight to a blind man. Next we find Jesus in the confines of Caesarea Philippi, where Peter professes his faith in Christ, the Son of the living God, and in his turn receives from Jesus the promise of the power of the keys. Jesus here predicts His passion, and about a week later is transfigured before Peter, James, and John, probably on the top of Mt. Thabor. On descending from the mountain, Jesus exorcizes the mute devil whom His disciples had not been able to expel. Bending his way towards Capharnaum, Jesus predicts His Passion for the second time, and in the city pays the tribute-money for Himself and Peter. This occasions the discussion as to the greater in the kingdom of heaven, and the allied discourses. Finally, Jesus refuses His brethren's invitation to go publicly to the Feast of Tabernacles in Jerusalem. |
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107 | how far ever direction did jesus travel | NT general Archive 1 | Brian.g | 17186 | ||
7. Seventh Journey. Sept., A.U.C. 781- December, 781. (Cf. Luke, ix-xiii; Mark, x; Matt., vi, vii, viii, x, xi, xii, xxiv; John, vii-x.) Jesus now "steadfastly set His face to go Jerusalem", and as the Samaritans refused Him hospitality, He had to take the east of the Jordan. While still in Galilee, He refused the discipleship of several half-hearted candidates, and about the same time He sent other seventy-two, two by two, before His face into every city and place whither He Himself was to come. Probably in the lower part of Peraea, the seventy-two returned with joy, rejoicing in the miraculous power that had been exercised by them. It must have been in the vicinity of Jericho that Jesus answered the lawer's question, "Who is my neighbour?" by the parable of the Good Samaritan. Next Jesus was received in the hospitable home of Mary and Martha, where He declares Mary to have chosen the better part. From Bethania went to Jerusalem for the Feast of Tabernacles, where he became involved in discussions with the Jews. The Scribes and Pharisees endeavoured to catch Him in the sentence which they asked Him to pronounce in the case of the woman taken in adultary. When Jesus had avoided this snare, He continued His discussions with the hostile Jews. Their enmity was intensified because Jesus restored sight to a blind man on the Sabbath day. Jesus appears to have His stay in Jerusalem with the beautiful discourse on the Good Shepherd. A little later He teaches His Apostles the Our Father, probably somewhere on Mt. Olivet. On a subsequent missionary tour through Judea and Peraea He defends Himself against the charges of Pharisees, and reproves their hypocrisy. On the same journey Jesus warned against hypocrisy, covetousness, worldly care; He exhorted to watchfulness, patience under contradictions, and to penance. About this time, too, He healed the woman who had the spirit of infirmity |
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108 | how far ever direction did jesus travel | NT general Archive 1 | Brian.g | 17187 | ||
8. Eighth Journey. December, A.U.C. 781-February, 782. (Cf. Luke, xiii-xvii; John, x, xi.) The Feast of Dedication brought Jesus again to Jerusalem, and occasioned another discussion with the Jews. This is followed by another missionary tour through Peraea, during which Jesus explained a number of important points of doctrine: the number of the elect, the choice of one's place at table, the guests to be invited, the parable of the great supper, resoluteness in the service of God, the parables of the hundred sheep, the lost groat, and the prodigal son, of the unjust steward, of Dives and Lazarus, of the unmerciful servant, besides the duty of fraternal correction, and the efficacy of faith. During this period, too, the Pharisees attempted to frighten Jesus with the menance of Herod's persecution; on his part, Jesus healed a man who had drospy, on a Sabbath day, while at table in the house of a certain prince of the Pharisees. Finally Mary and Martha send messengers to Jesus, asking Him to come and cure their brother Lazarus; Jesus went after two days, and resuscitated His friend who had been several days in the grave. The Jews are exasperated over this miracle, and they decree Jesus must die for the people. Hence He withdrew "into a country near the desert, unto a city that is called Ephrem". |
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109 | how far ever direction did jesus travel | NT general Archive 1 | Brian.g | 17188 | ||
9. Ninth Journey. February, A.U.C. 782- Passover, 782. (Cf. Luke, xvii-xxii; Mark., x, xiv; Matt., xix-xxvi; John, xi, xii.) This last journey took Jesus from Ephrem northward through Samaria, then eastward along the border of Galilee into Peraea, then southward through Peraea, westward across the Jordan, through Jericho, Bethania on Mt. Olivet, Bethphage, and finally to Jerusalem. While in the most northern part of the journey, He cured ten lepers; a little later, He answered the questions raised by the Pharisees concerning the kingdom of God. Then He urged the need of incessant prayer by proposing the parable of the unjust judge; here too belong the parable of the Pharisee and Publican, the discourse on marriage, on the attitude of the Church towards the children, on the right use of riches as illustrated by the story of the rich young ruler, and the parable of the labourers in the vineyard. After beginning His route towards Jerusalem, He predicted His Passion for the third time; James and John betray their ambition, but they are taught the true standard of greatness in the Church. At Jericho Jesus heals two blind men, and receives the repentance of Zacheus the publican; here He proposed also the parable of the pounds entrusted to the servants by the master. Six days before the pasch we find Jesus at Bethania on Mt. Olivet, as the guest of Simon the leper; Mary anoints His feet, and the disciples at the instigation of Judas are indignant at this seeming waste of ointment. A great multitude assembles at Bethania, not to see Jesus only but also Lazarus; hence the chief priests think of killing Lazarus too. On the following day Jesus solemnly entered Jerusalem and was received by the Hosanna cries of all classes of people. In the afternoon He met a delegation of Gentiles in the court of the Temple. On Monday Jesus curses the barren fig tree, and during the morning He drives the buyers and sellers from the Temple. On Tuesday the wonder of the disciples at the sudden withering of the fig tree provokes their Master's instruction on the efficacy of faith. Jesus answers the enemies' questions as to His authority; then He proposes the parable of the two sons, of the wicked husbandmen, and of the marriage feast. Next follows a triple snare: the politicians ask whether it is lawful to pay tribute to Caesar; the scoffers inquire whose wife a woman, who has had several husbands, will be after ressurection; the Jewish theologians propose the question: Which is the first commandment, the great commandment of the law? Then Jesus proposes His last question to the Jews: "What think you of Christ? whose son is he?" This is followed by the eightfold woe against the Scribes and Pharisees, and by the denunciation of Jerusalem. The last words of Christ in the Temple were expressions of praise for the poor widow who had made an offering of two mites in spite of her poverty. Jesus ended this day by uttering the prophecies concerning the destruction of Jerusalem, His second coming, and the future judgement; these predictions are interrupted by the parable of the ten virgins and the talents. On Wednesday Jesus again predicted His Passion; probably it was on the same day that Judas made his agreement with the Jews to betray Jesus. |
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110 | "Once Saved Always Saved" | NT general Archive 1 | Brian.g | 24243 | ||
Norrie I would like to join Lisa with an answer to your question. But, first, I would like to refresh everyones memory that the definition of the word Catholic is 'universal'. Your quotes from the Catholic Catechism are taken from the section entitled "The Church and Non-Christians". The previous section to this is entitled "Who belongs to the Catholic Church?" or Universal Church of Christ (my words). 836 "All men are called to this catholic (universal) unity of the People of God.... And to it, in different ways, belong or are ordered: the Catholic faithful, others who believe in Christ, and finally all mankind, called by God's grace to salvation." So you see, the Catholic (Universal) Church recognizes "others who believe in Christ". 838 "The Church knows that she is joined in many ways to the baptized who are honored by the name of Christian, but do not profess the Catholic faith in its entirety or have not preserved unity or communion under the successor of Peter."322 Those "who believe in Christ and have been properly baptized are put in a certain, although imperfect, communion with the Catholic Church."323 With the Orthodox Churches, this communion is so profound "that it lacks little to attain the fullness that would permit a common celebration of the Lord's Eucharist. Brian |
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111 | Is this the 'Complete Christian'? | NT general Archive 1 | Brian.g | 24253 | ||
I have two questions: 1st: Which of the following 12 statements in the Profession of Christian Faith does any Christian in this forum, NOT believe or takes exception to: 2nd: Are there any additional requirements to being saved, which are not addressed within these 12 statements. 1. I believe in God the Father Almighty, Creator of Heaven and Earth. 2. And in Jesus Christ, His only Son, our Lord 3. He was conceived by the power of the Holy Spirit, and born of the Virgin Mary. 4. Jesus Christ suffered under Pontius Pilate, was crucified, died and was buried. 5. He descended into hell. On the third day He rose again. 6. He ascended into heaven and is seated at the right hand of the Father. 7. From thence, He will come again to judge the living and the dead. 8. I believe in the Holy Spirit 9. I believe in the Holy Universal Church of Christ. 10. I believe in the forgiveness of sins. 11. I believe in the resurrection of the Body. 12. I believe in life everlasting Everyone's comments would be appreciated Brian |
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112 | "Once Saved Always Saved" | NT general Archive 1 | Brian.g | 24255 | ||
Norrie Please reread this - the Catholic Church is not speaking for anyone, but herself. The Catholic Church is acknowledging that non-Catholic Christians can also be saved, Heaven is not limited to Catholics only. Brian |
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113 | "Once Saved Always Saved" | NT general Archive 1 | Brian.g | 24282 | ||
Norrie I can tell you stories of a: Catholic Priest who molests children; Baptist Pastor who impregnated a 16 year old girl; Lutheran Minister who stole a car; an Apostle who betrayed Christ. Do you condemn all for the actions of one? With regard to the Catholic Churches position on Muslims. Just a few lines after your quote, is the following Catholic belief: 847: 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. Anyone who has studied Islam, with an open heart, would recognize that this is a religion which seeks God with all their hearts. Do not confuse the criminals,who use the Islamic religion as a front for their crimes, as representative of Islam. They are nothing but criminals. A true Muslim seeks to find God, without the advantage of the Gospel. I believe a Muslim seeking God with all of his heart, is more pleasing to God - than a Christian who is complacent. Hebrews 11:6 And without faith it is impossible to please God, because anyone who comes to him must believe that He exists and that He rewards those who earnestly seek Him Brian |
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114 | "Once Saved Always Saved" | NT general Archive 1 | Brian.g | 24289 | ||
Hank This is a 'belief' of the Catholic Church. This belief guides us in our dealings with and acceptance of other religions - including those who do not have the benefit of the Gospel. Without the benefit of the Gospel, non-Christians do not have an understanding as to who Jesus is and cannot be expected to be judged in the same manner as a Christian. Although it's OT and different, an example could be Abraham or Moses. They were not Christians, because they did not have the benefit of the testimony of the Gospel, but there is little doubt that they are in heaven - because they pleased God. Their love and commitment was complete. In a sense, a person who has not been exposed to the Gospel, is living in a modern day - Old Testament environment. We can't be like the elder brother to the prodigal son, and get upset as to who else is allowed home. We accept that God has the right to offer salvation to these other people. However, this in no way condones or supports Christians who turn to alternative non-Christian religions or cults, to redefine their relationship with God. These people are turning away from the Word of God - the testimony of the Gospel. Hank, I posted a two-part question on the Profession of Faith. I would sincerely appreciate your comments. Brian |
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115 | Is this the 'Complete Christian'? | NT general Archive 1 | Brian.g | 24296 | ||
Johnny What are your thoughts on the 12 points -the original two questions Brian |
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116 | "Once Saved Always Saved" | NT general Archive 1 | Brian.g | 24512 | ||
Joe I will list below the exact text of the 'Catechism of the Catholic Church'. 841 The Church's relationship with the Muslims. "The plan of salvation also includes those who acknowledge the Creator, in the first place amongst whom are the Muslims; these profess to hold the faith of Abraham, and together with us they adore the one, merciful God, mankind's judge on the last day 842 The Church's bond with non-Christian religions is in the first place the common origin and end of the human race: All nations form but one community. This is so because all stem from the one stock which God created to people the entire earth, and also because all share a common destiny, namely God. His providence, evident goodness, and saving designs extend to all against the day when the elect are gathered together in the holy city. . . From the section entitled: "Outside the Church there is no salvation" . 846 How are we to understand this affirmation, often repeated by the Church Fathers? Re-formulated positively, it means that all salvation comes from Christ the Head through the Church which is his Body. 847 This affirmation is not aimed at those who, through no fault of their own, do not know Christ and his Church: 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." .......................................................... http://www.vatican.va/archive/catechism/ccc_toc.htm ....................................................... Joe, When Paul converted the Gentiles to Christianity, the Church of Jerusalem insisted that these Gentiles worship according to Hebrew Tradition. Paul said no, only the belief in Christ, and all He taught, was needed for salvation. This caused a stir within the Churches. And, at the next council meeting of the Churches, it was debated and ultimately agreed by all (some grudgingly), that there would be cultural differences within the different Churches (Rome vs Jerusalem, etc)and the Apostles agreed upon usng, what is now known as 'The Apostles Creed' as the unifying Profession of Faith. As long as a Christian agreed with the twelve points within this Creed, he was living in communion with Christians from all other churches, throughout the world. And, basicly, any other practices beyond the beliefs of the creed, was unimportant. I took a short survey of this forum to see if anyone had any disagreements with the Apostles Creed - and basicly, I think the Christians on this forum, from many Churches were in agreement with it. So, since the Catholics are in communion with other Christian Churches, what difference does it make to you, if we think a Muslim has a chance at heaven - you and I aren't Muslims. And, the Gentiles can eat pork, if they want to. Brian |
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117 | Is this the 'Complete Christian'? | NT general Archive 1 | Brian.g | 24515 | ||
Hank The only word I changed in the Apostles Creed, was in article 9 (Catholic, which means universal) to remove a barrier and let people read it the way it was intended. This was the unifying Profession of Faith used by the early Christian Churches as early as the year 50. They recognized that as long as any Christian Church fully agreed with these 12 points, any other differences between the Christian Churches were insignificant. I agree with you 100 percent - they did it right. Brian |
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118 | "Once Saved Always Saved" | NT general Archive 1 | Brian.g | 24578 | ||
Joe When I said unimportant, read it as (relatively unimportant to this discussion). The Catholic Church believes it is 100 percent correct in it's sacred responsibility. While the core beliefs of the Catholic church are never changing, the Catholic Church is a dynamic entity which is constantly evolving to make the Gospel meaningful and applicable to each generation. It is constantly seeking ways in which to reach out and communicate the Gospel. I have never been in major disagreement with any of Martin Luthers 92 points. I don't agree on how he presented his disagreements, which lead to governments manipulating the situation for their own good, and playing the Church against, itself. But - what Luther said and the Council of Trent caused the Church to rethink itself. Joe, did you know that these Councils meet quite often - why we've have two in the last 150 years alone! in the 1870's and the 1960's - the last, being known as Vatican II. The purpose of the Vatican I and Vatican II was EXACTLY the same as the Council of Trent.And, I assure you, Vatican II was significantly more than just changing the Mass from Latin to English. The Church still has not reached the new boundaries opened up with Vatican II. The core belief of Catholicism has never changed one bit during the past 2000 years. But, the Churches relationship with itself, its members, other Churches, other religions, and so on, are re-evaluated. Here is what the Church says, with regard to its relationship with other Christian Churches: 838 "The Church knows that she is joined in many ways to the baptized who are honored by the name of Christian, but do not profess the Catholic faith in its entirety or have not preserved unity or communion under the successor of Peter." Those "who believe in Christ and have been properly baptized are put in a certain, although imperfect, communion with the Catholic Church." With the Orthodox Churches, this communion is so profound "that it lacks little to attain the fullness that would permit a common celebration of the Lord's Eucharist." Did you get that part in the middle: Those "who believe in Christ and have been properly baptized are put in a certain, although imperfect, communion with the Catholic Church." From day one, Christian Churches have been arguing over who's the better Christian. If we Christians spent half the time proclaiming the Way the Christ, as we do fighting among ourselves - the world would run out of non-Christians - because every non-Christian would have heard the Truth. But, instead Rome fights with Jerusalem, East with West, Brian with Joe. When the Churches all agreed that the Apostles Creed REPRESENTED the main focus of what Christianity is all about (and eating Kosher foods, etc was not the important part of being a Christian) Once this division was resolved, the Churches focused their energies on proclaiming the word of God.And look at how quickly Christianity spread throughout the world. It is my responsibility to defend the Catholic Chuch (read that as defending Christianity), but I should not have to defend it against other Christians. I should be working side-by-side with other Christians in showing non-Christians, God's plan of salvation. As long as the core belief of Chrisianity is present as the minimum needed for salvation, anything extra, which any Christian Church may believe in or practice, is just that - extra. And, extra doesn't hurt - to you it may not help - but it doesn't hurt. Council of Brian - I like it. I don't think the Bishop would appreciate it, but I like it. Brian |
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119 | "Once Saved Always Saved" | NT general Archive 1 | Brian.g | 24582 | ||
Norrie "The priest told her that life is a gamble, we gamble on whether we're getting to heaven or not" I suspect either the priest was misunderstood or his words did not properly convey his thought. There is a passage from Paul in which he stated that Ministers of Christ have an extra responsibilty for proper teaching and they will be judged harsher by God, than the average person. I honestly question whether God could judge a Minister any harsher than he is judged by his congregation. By the way, the role of a Bible teacher is to teach the word of God. Why does yours spend so much time performing a comparative analysis of the Catholic Church - I urge you to help that teacher refocus on his responsibility to his students. One last thing, Good Works in Catholocism means - living and acting as Christ would - act as a Christian - which Christian Church holds a different view point to that. Don't just proclaim your Chrisitanity - live it. Now, you can teach your teacher. Brian |
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120 | "Once Saved Always Saved" | NT general Archive 1 | Brian.g | 24604 | ||
O.K. Brian |
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