Results 161 - 180 of 1443
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Results from: Notes Author: Emmaus Ordered by Verse |
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Results | Verse | Author | ID# | |||
161 | is masterbation a sin explain thxs | Bible general Archive 1 | Emmaus | 47704 | ||
Serentime, You say: "I believe wholeheartedly that masturbation is not sin and that you men on this forum know that if this does not take place from time to time,then there is a problem, and you know what I mean. Let's get real here!" The question is not whether mastubation is a common practice among men, like all sin, but if it is sin under the category of lust. Yes, let's get real here! In the context of your statement above, can you imagine Jesus performing this act? That is the standard against which our actions must be judged when considering what is sin. Emmaus |
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162 | is masterbation a sin explain thxs | Bible general Archive 1 | Emmaus | 47763 | ||
inmyheart, Thnk you. I could not have responded better.The other natural acts ChristLife2001 described are normal bodily functions and no sin is connected with them.. Not so masturbation. It is as you described a form of idolatry. Emmaus |
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163 | is masterbation a sin explain thxs | Bible general Archive 1 | Emmaus | 47782 | ||
Christlifer2001 A nocturnal emmission is a normal body function. Mastubation is an act of the mind and will carried out by the body. It is an intentionally sterile act that is a cheap counterfeit of somethat that is meant to be an outward expression of lifegiving love and affection to another. It is about narcissitic love of self like every other sin sexual or non sexual. Emmaus I recently heard an interesting comment from a priest about confession of sins of impurity by men. He said that most men would rather confess to adultery with four women than confess to masturbation because they were more ashamed of the later. And every man that I spoke to about this comment afterward agreed that he was proabably right. At least in adultery or fornication you are relating in some manner to another person even if in sin. In the solitary act you relate to nothing and no one but yourself and your lustful imagination. Emmaus |
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164 | 2 followups, masturbation and 1Cor7:2-5 | Bible general Archive 1 | Emmaus | 47822 | ||
Binyah, It is also a known scientific fact that a woman's desire increases and peaks at the date of ovulation. As the woman has her menstral period the man has nocturnal emmisions. And masturbastion is not a sin confined to men. It, like all sin, is conceived in the heart brought to full fruit in the flesh. But as Jesus said a man who lusts in his heart has already sinned. As for healthy adult males unaffected by the saturation of sexual images in our society, they don't exist. The whole point of such ads and propaganda is to affect healthy adult and adolescent males. Jesus lived in a time when these were not present and was still aware of the lust that grows out of our fallen nature. The issues here, as I see it, is not about mastubation or sexual sin in and of itself. But rather the tendency we all have to rationalize the sins we struggle with and deny they are sin because they are the common practices of many. The common practices of many are often just the sins common to all men and women. My mother used to refer to the Ten Commandments as the top ten list af mankind's favorite activities. It is holiness and conforming ourselves to Christ that goes against our natural tendencies because holiness is not natural, but supernatural and lifts us from our fallen state. And that requires supernatural grace, because we can not do it on our own. The fact is that in all areas of our lives we naturally tend to fall short of holiness and we often look for excuses to explain why we are not sinners, rather than admit we are, that we have stumbled again, and once more pick up our cross and follow after Jesus. This does not imply a lack of sympathy for or understanding of the sinner. The Lord and everyone around me knows that I am a sinner myself. God has compassion for the sinner. But His compassion is too great to leave the sinner in his sin. Rather, he makes the sinner acknowlege his sin, and call for God's assistance. Then God lifts him up from his sin and gives the sinner grace for the journey to holiness under the burden of the cross he is bidden by the Lord Jesus to take up. I think our conversation has run its course since they have restricted this thread. God be with you, Emmaus |
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165 | 2 followups, masturbation and 1Cor7:2-5 | Bible general Archive 1 | Emmaus | 47860 | ||
Biynah, Jesus made it plain to the Pharisees that not everything in scripture is explicit, but much is implicit. Review his dialogues with them. Other than that, I leave the last word on the matter to you. Emmaus |
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166 | Sola Scriptura supported by bible? | Bible general Archive 1 | Emmaus | 48260 | ||
"The church of Jesus Christ RECOGNIZES what is Scripture." ...Joe! Joe, How about some EXPLICIT scripture which excludes the possibility of the Church recognizing the books outside the Protestant canon for that rather dogmatic statement? Emmaus |
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167 | Sola Scriptura supported by bible? | Bible general Archive 1 | Emmaus | 48397 | ||
Joe, In other words you can not defend your assertion from scripture! Emmaus |
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168 | Sola Scriptura supported by bible? | Bible general Archive 1 | Emmaus | 48473 | ||
Joe, I never made an assertion. I simply challenged you to defend yours with scripture, which is what happens to me every time I make an assertion with which someone on the forum disagrees. And the demand is usually for something "that says exactly that." My main point was to show the double standard I have encountered and to show that many assertions made by "Sola Scriptura" propnents on this forum can not be defended on their own terms. The point made is that often those pushing "Sola Scriptura" on others, without even being conscious of it, argue from their own traditions and what they have been taught, which is extra-biblical. Which may or may not mean that the assertion is correct. You at least have always acknowledged tradition although understood in some significant ways differently form me and others. I just thought I'd reverse the current a little. Some people may get a little static shock. No sense in picking on the weak ones Joe. You are usually honest, up to the challenge and well versed on more than your own position. Emmaus |
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169 | TRINITY | Bible general Archive 1 | Emmaus | 49355 | ||
Reformer Joe a crypto Catholic according to Jesus is God!? Maybe that Catechism was right Joe and you are a Catholic in some sort of imperfect union with the rest of us. Brother Joe! :-) Emmaus |
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170 | I need help finding a verse.. | Bible general Archive 1 | Emmaus | 51081 | ||
Mare, What you are paraphrasing or remebering is not in the bible. It sounds like a takeoff someone did on Abraham negotiating with God over Sodom and Gomorrah in Genesis 18:20-33. Emmaus |
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171 | Was it complete? | Bible general Archive 1 | Emmaus | 51330 | ||
Tim, I wonder if it is accurate to say that baptism is a work that we do. Rather, I think it is something that Christ does to us through his body the Church. Who ever baptised him or her self? If you look at baptism as a grace filled encounter with Christ in and through his Church it seems much less a work of man than a work of Christ. The definition of a scarament I learned as a child was that it was "an outward sign instituted by Christ to give grace." I have never thought of baptism or any other sacrament as something we do for or by ourselves, but rather something that Jesus does for us. Emmaus |
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172 | Was it complete? | Bible general Archive 1 | Emmaus | 51569 | ||
Hank, I apologize for being so slow in responding to your post. I have been delayed by more pressing domestic concerns and pleasures. I must admit that I am loathe to enter into the current debate, since it seems to be going nowhere just fine without my excess energy input. I believe I saw a post by you asking if anyone's position on the question had been changed. There was not a single answer in the positive, which was no surprise since your question must have at some level been rhetorical. That being said, I will offer my thoughts on the points and questions you raised. "But the real issue about water baptism, Emmaus is, or so it seems to me, is it salvific? Is it an act, a ritual, a sacrament -- call it what you will -- without which salvation is impossible? ..The Bible clearly exalts Christ and his redemption through His shed blood on the cross as being our one and only means for justification. ...., how does all this hue and cry about the salvific properites of water baptism set with you from your perspective as a Catholic? "--Hank If one acknowledges Christ and his redemption through His shed blood on the cross as being our one and only means for justification, does that of necessity rule out water baptism as an effective and ordinary means of transmitting the grace of justification won by Christ's sacrifice on the cross? I think not. I think a case can be made for baptism as the ordinary means of the transmission of that grace in light of Jesus' own command and other verses supporting that position which have already been cited ad infinitum. But I sense something more at work here. I sense a particular priciple at work in this debate, which I have followed in only a cursory manner. That principle is the principle of exclusion or separation; the principle of "either or." It is the priciple of "faith or works", "Scripture or Tradition", "spiritual or physical." It is the principle of "alone", "faith alone", "scripture alone", "grace alone". This jumps out at me because I come from place where the inclusive principle, the "both and" is allowed to exist. "Faith and works" (properly understood), "Scripture and Tradition", "spiritual and physical" are not seen as always incompatible and always mutually exclusive, but rather integrated and inseparable, like two sides of the same coin. This is seen especially in the sacraments which we see as encounters with Christ, where God's grace is transmitted through man and matter even as it was in the Incarnation, in a certain sense the ultimate sacrament, Jesus, from whom all sacraments derive. Even the Church is a sacrament in this sense. But these are mysteries of faith that must be seen through the eyes of faith, like we see the greatest mystery, Jesus Christ, true God and true man. Not to mention the Trinity. If God would choose flesh as the means of our redemption, should we flinch to think He might choose to use matter like water as a means of tramitting the grace He secured on the cross by his physical flesh and blood? I sense a fear of the physical or created matter in the debate. As if the water would dilute or corrupt the grace flowing through it. If the Incarnation was not taken for granted in the debate, I suspect some might fear the corruption of Jesus' spirit by his flesh. I suspect some might have feared Jesus' spit and the earth he mixed it with would have corrupted his healing grace when he placed it on the eyes of the blind man. But I think this fear is all at an intuitive level that is not being articulated. I think that both sides sense that there is more at stake in this debate than just water, but just can not get past the water issue. I have already expressed my thought that baptism is not a work of man, but a work of Christ applying his saving grace to us as we encounter him in his Church. Having expressed my personal thoughts on the matter (no pun intended), I will now provide an example of the inclusive, "both and" princple in the form of offical magisterial teaching from the Catechism. The last sentence of the paragraph is as essential as the beginning and sums the paragraph. "1257 The Lord himself affirms that Baptism is necessary for salvation.[John 3:5] He also commands his disciples to proclaim the Gospel to all nations and to baptize them.[Matt 28:19-20] Baptism is necessary for salvation for those to whom the Gospel has been proclaimed and who have had the possibility of asking for this sacrament.[Mark 16:16] The Church does not know of any means other than Baptism that assures entry into eternal beatitude; this is why she takes care not to neglect the mission she has received from the Lord to see that all who can be baptized are "reborn of water and the Spirit." God has bound salvation to the sacrament of Baptism, but he himself is not bound by his sacraments." Emmaus |
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173 | Was it complete? | Bible general Archive 1 | Emmaus | 51577 | ||
Cyclist, Thank you for your kind response. In response to your question I would point you to the last half of the last sentence in my post. God is free give his grace in any manner He pleases in addition to the singular manner of baptism He has commanded his Church to administer. He is not restricted. We may not know all His other ways,although you have pointed out two illustrations, but we do know one certain way He has commanded his Church, as His body, to administer his grace through baptism. Emmaus |
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174 | Was it complete? | Bible general Archive 1 | Emmaus | 51603 | ||
Joe, Thanks for the response. I did have to smile, when, after sending my post I saw your post only two slots below mine and addressing the "alone" principle on another thread. I have stayed out of the debate for a number of reasons. One being that I am not aware of exactly what the theology of the Church of Christ is on baptism other than the fact that they obviously believe it is necessary and regenerative. How they believe that is effected I do not know. Emmaus |
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175 | Was it complete? | Bible general Archive 1 | Emmaus | 51609 | ||
Hank, Thank you. Emmaus |
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176 | Was it complete? | Bible general Archive 1 | Emmaus | 54405 | ||
Hank, I saw the accusation and its context and thought it so preposterous that it was unworthy of a response, although you immediately dusted him off quite easily. Perhap I was remiss in not responding myself since you have come to my defense on numerous occasions. This forum really does need your wit and humor to balance the other sometimes absurd postings. I have become much more selective about which posts I respond to an even then I often regret taking some of the bait thrown out. I think it might sometimes be better to let much of the nonsense posted sink to the bottom without acknowledgement. However, passive resistance does not seems to be the preferred mode of defense here. So I salute you the Happy Warrior, Joe the Razor of the Reformation, Tim the Titan Moran and all the other defenders of clear thinking on this forum. Though we may on occassion nick one another in the chaos of battle you usually slay with humor. Emmaus |
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177 | deeds of the law | Bible general Archive 1 | Emmaus | 56988 | ||
Estelle, "Unlike BC, today we do not 'atone' for sin because it is impossible to pay the price for it (although Catholicism believes otherwise). Jesus' blood washes us clean as we pray for God's forgiveness of both known and unknown sin in our lives. As we continue to seek truth, we should ask the Holy Spirit to reveal our sins to us so that we can confess them specifically and turn from them with the help of God (see John 3:21)." Actually Catholics do not believe otherwise. Catholics believe the atoning blood of Christ and only the blood of Christ washes us clean and achieves for us eternal salvation. This is the primary subject matter of the New Testament. There is a distinction,however, between eternal and temporal atonement and salvation. The Old Testament deals in essence with temporal salvation and atonement. The Old Testament rarely if ever in unabiguous terms refers to eternal salvation and atonement. Usually it refers to temporal salvation, such as deliverance from slavery in Egypt or physical death or the various other enemies of Israel or from plagues that Israel may or may not have brought upon itself by sin. It is mainly the temporal consequence of sin we see addressed in the Old Testament when sin is addressed. A few examples from among hundreds of examples to consider: I wait for thy salvation, O LORD. Raiders shall raid Gad, but he shall raid at their heels. Gen 49:18-19 And Moses said to the people, "Fear not, stand firm, and see the salvation of the LORD, which he will work for you today; for the Egyptians whom you see today, you shall never see again. The LORD will fight for you, and you have only to be still." Ex 14:13-14 Because the LORD your God walks in the midst of your camp, to save you and to give up your enemies before you, therefore your camp must be holy, that he may not see anything indecent among you, and turn away from you. Duet 23:14 Now therefore stand still, that I (Samuel) may plead with you before the LORD concerning all the saving deeds of the LORD which he performed for you and for your fathers. 1 Sam 12:7 "Man is also chastened with pain upon his bed, and with continual strife in his bones; so that his life loathes bread, and his appetite dainty food... His soul draws near the Pit, and his life to those who bring death. If there be for him an angel, a mediator, one of the thousand, to declare to man what is right for him; and he is gracious to him, and says, "Deliver him from going down into the Pit, I have found a ransom; let his flesh become fresh with youth; let him return to the days of his youthful vigor"; then man prays to God, and he accepts him, he comes into his presence with joy. He recounts to men his salvation, and he sings before men, and says: "I sinned and perverted what was right, and it was not requited to me. He has redeemed my soul from going down into the Pit, and my life shall see the light." Job 33:19-28 And although the NT is concerned primarily with etrnal salvation we also see even there the concept of temporal salavation: And when he got into the boat, his disciples followed him. And behold, there arose a great storm on the sea, so that the boat was being swamped by the waves; but he was asleep. And they went and woke him, saying, "Save, Lord; we are perishing." Matt 8:23-25 And when he got into the boat, his disciples followed him. And behold, there arose a great storm on the sea, so that the boat was being swamped by the waves; but he was asleep. And they went and woke him, saying, "Save, Lord; we are perishing." Matt 27:42 "Blessed be the Lord God of Israel, for he has visited and redeemed his people, and has raised up a horn of salvation for us in the house of his servant David, as he spoke by the mouth of his holy prophets from of old, that we should be saved from our enemies, and from the hand of all who hate us; Luke 1:68-71 And Peter answered him, "Lord, if it is you, bid me come to you on the water." He said, "Come." So Peter got out of the boat and walked on the water and came to Jesus; but when he saw the wind, he was afraid, and beginning to sink he cried out, "Lord, save me." Jesus immediately reached out his hand and caught him, saying to him, "O man of little faith, why did you doubt?" Luke 14:28-31 Man can be a temporal savior by physically saving someone even as Jesus reached out with his hand to save Peter from drowning or by feeding the starving man. And man can atone for the temporal consequence of sin such as by making restitution for theft or destruction of anothers' goods and there by removing the hardship caused and bringing reconciliation and perhaps removing the temporal consequence of his own incarceration for his sin. It is only in this tempral sense that Catholics believe in atonement. Emmaus |
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178 | deeds of the law | Bible general Archive 1 | Emmaus | 57045 | ||
teragram123 If the words and doctrine are correct(true), but the actual walking out in faith deficient, where does the fault lie, with the teacher or the individual? It is not just knowing the truth that sets you free, but walking it out in faith. Even the catechism passages you quote do not talk about washing away the stain of sin only the temporal consequences of sin. Catholics who truly believe in the atoning blood of Jesus do manifest it in their lifes and their religion. They too know the truth are free indeed. Emmaus |
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179 | deeds of the law | Bible general Archive 1 | Emmaus | 57119 | ||
I expect from the phrasing of your question that you have more questions than would be fair to be covered here. I live in Baltimore too and will be happy to meet you in person. Please name a time and place on a Saturday morning and I will be happy to have breakfast with you. Emmaus |
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180 | deeds of the law | Bible general Archive 1 | Emmaus | 57124 | ||
dasev, You question reminds me of a commom practice among Catholics when I was young. Many Catholics then actually were "card carrying." They carried a card in their wallet or pocket that said: "I am a Catholic. In the event an emergency please call a priest." Some still follow that practice, but I suspect that is not that custom to which you were referring. Emmaus |
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