Results 2061 - 2080 of 2228
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Results from: Answers On or After: Thu 12/31/70 Author: Emmaus Ordered by Date |
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Results | Verse | Author | ID# | |||
2061 | Did Hannah make a deal with God? | 1 Sam 1:11 | Emmaus | 36996 | ||
Katherine, I think it was more a vow made in prayer than a deal. Hannah's situation was in some ways similar to that of Rachel in Genesis 29:31-30:24. It is also interesting to compare Hannah's song of paise in 1 Samuel 2 to Mary's song of praise in Luke 1:46-55. Emmaus |
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2062 | Why so many denominations out there? | Bible general Archive 1 | Emmaus | 36899 | ||
Todd, I suggest you read some history to find the answers to your question. Emmaus |
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2063 | Ask and you will recieve?!? | Phil 4:6 | Emmaus | 36578 | ||
jsmith, Sometimes we don't like the answer God gives us. We might think we are lined up with him, but he may not see it that way. He may give us what we need in response to our prayer rather than what we want and that may be a taste of the cross before he lets us taste the victory that follows. Emmaus |
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2064 | Elijah went to heaven alive | 2 Kin 2:11 | Emmaus | 36567 | ||
This talk about Elijah and the rapture and we might mention Enoch is enough to make a Catholic boy think about the Assumption of Mary. :-) | ||||||
2065 | Who was Melchizedek? | Genesis | Emmaus | 36548 | ||
ShellyB Some say he was pre-figuration or theophany or Christophany,a pre incarnate appearance of Christ or an Old Testament type of Christ who also offers bread and wine as Christ did and as we still do in Holy Communion. He was the Prince of Salem that is the Prince of Peace and JeruSalem. It is interesting that he appears in Gen 14:18 immediatley beore God makes His covenant with Abram in Gen 15 and renames him Abraham in Gen 17. Emmaus |
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2066 | Raven and John Reformed, Baptism? | Bible general Archive 1 | Emmaus | 36539 | ||
Cyclist, You may find the following teaching on the necessity of baptism and it's exceptions of interest. "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. The Church has always held the firm conviction that those who suffer death for the sake of the faith without having received Baptism are baptized by their death for and with Christ. This Baptism of blood, like the desire for Baptism, brings about the fruits of Baptism without being a sacrament. For catechumens who die before their Baptism, their explicit desire to receive it, together with repentance for their sins, and charity, assures them the salvation that they were not able to receive through the sacrament. Since Christ died for all, and since all men are in fact called to one and the same destiny, which is divine, we must hold that the Holy Spirit offers to all the possibility of being made partakers, in a way known to God, of the Paschal mystery.Every man who is ignorant of the Gospel of Christ and of his Church, but seeks the truth and does the will of God in accordance with his understanding of it, can be saved. It may be supposed that such persons would have desired Baptism explicitly if they had known its necessity. As regards children who have died without Baptism, the Church can only entrust them to the mercy of God, as she does in her funeral rites for them. Indeed, the great mercy of God who desires that all men should be saved, and Jesus' tenderness toward children which caused him to say: "Let the children come to me, do not hinder them,"(1 Tim 2:4) allow us to hope that there is a way of salvation for children who have died without Baptism. All the more urgent is the Church's call not to prevent little children coming to Christ through the gift of holy Baptism. " Catechism of the Catholic Church Emmaus |
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2067 | those who live godly will be persecuted | 2 Tim 3:12 | Emmaus | 36383 | ||
Zach, "Does the fear of persceution, keep us from living a more godly life?" Yes! It sure isn't the fear of adulation. And I think it applies even more to those with families and children they feel responsible for getting started in life. We feel torn between our God given responsibilites to family and our responsibilities to God. We often error on the side of caution or fear of financial loss. St. Paul addresses the tension of our state in life as married or single in 1 Corinthians 7:24-35 24: So, brethren, in whatever state each was called, there let him remain with God. 25: Now concerning the unmarried, I have no command of the Lord, but I give my opinion as one who by the Lord's mercy is trustworthy. 26: I think that in view of the present distress it is well for a person to remain as he is. 27: Are you bound to a wife? Do not seek to be free. Are you free from a wife? Do not seek marriage. 28: But if you marry, you do not sin, and if a girl marries she does not sin. Yet those who marry will have worldly troubles, and I would spare you that. 29: I mean, brethren, the appointed time has grown very short; from now on, let those who have wives live as though they had none, 30: and those who mourn as though they were not mourning, and those who rejoice as though they were not rejoicing, and those who buy as though they had no goods, 31: and those who deal with the world as though they had no dealings with it. For the form of this world is passing away. 32: I want you to be free from anxieties. The unmarried man is anxious about the affairs of the Lord, how to please the Lord; 33: but the married man is anxious about worldly affairs, how to please his wife, 34: and his interests are divided. And the unmarried woman or girl is anxious about the affairs of the Lord, how to be holy in body and spirit; but the married woman is anxious about worldly affairs, how to please her husband. 35: I say this for your own benefit, not to lay any restraint upon you, but to promote good order and to secure your undivided devotion to the Lord. Emmaus |
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2068 | Who were the three men whit God? | Gen 1:27 | Emmaus | 36367 | ||
Leftwich, God was one of the three "men" and the other two were the angels who went to Sodom and Gommorah. This was a theophany or manifestation of God. Some see it as a trinitarian theophany. Emmaus |
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2069 | Who were the three men whit God? | Gen 1:27 | Emmaus | 36365 | ||
Leftwich, God was one of the three "men" and the other two were the angels who went to Sodom and Gommorah. This was a theophany or manifestation of God. Some see it as a trinitarian theophany. Emmaus |
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2070 | A form of godliness -denying its power? | Eph 6:17 | Emmaus | 36218 | ||
Mommapbs, I doubt it is possible without being in union with and submission to the Spirit. Easier for God to wield us than us to wield God. Hard to get a grip on the handle of God. ;-) Emmaus |
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2071 | How do Paul and Peter compare in Acts? | Acts 1:15 | Emmaus | 36203 | ||
bmae, Since no one else seems anxious to answer your question I will address at least the Peter side of the equation which also touches only in passing briefly on Paul. A scriptural antecedent or Old Testament type of the kind of commission Jesus gives to Peter in Matt: 16:18-19 can be found in Isaiah 22:15-25. It is the description of the delegation of authority to the chief steward or minister of the king. The steward is given the key of the House of David It is an office with succession. The authority over the House of David is transferred from one servant to a new servant and his line. Much as the stewards of temple worship in Jerusalem were cut off and Jesus the Son of David passes the authority of His house to Peter. You see there also the transfer of authority to bind and loose even as given to Peter in Matthew. What examples do we have in scripture of Peter exercising this authority? They are found in Acts 1:15 Peter leads the other apostles in the selection of Matthias to succeed Judas in his office. Acts 2:14 Peter is first to proclaim the Gospel at Pentecost. Acts 3:1-12 The first public miracle is worked through Peter. Acts 4:8-12 Peter professes the faith before the Sanhedrin. Acts 5:1-5 Peter exercises Church discipline on Ananias and Sapphira dramatically and Acts 5:3-10 speaks with amazing and frightening authority. Acts 5:15 The faith of the people in Peter’s authority is demonstrated by their actions. Acts 8:14-15 Peter goes to Samaria to lay on hands so the Holy Spirit would come. Acts 8:20-24 Peter speaks for the Apostles rebuking Simon Magus. Acts 10:1-48 Peter baptizes the first Gentiles into the Church. Acts 11:18 Peter’s authority in baptizing Gentiles is accepted after he explains actions. His decision was binding on the Jewish Christians to accept the Gentiles and loosing for the Gentiles, loosing them from any obligation to be circumcised. Acts 15:1-35 At the Council of Jerusalem after much debate on the matter of the Gentiles Peter again states his position on the question. The assembly falls silent, Paul and Barnabas speak, and James accepts and supports Peter’s doctrinal Declaration. James then addresses the issues of minimum disciplines the Gentiles must practice now that they are accepted without having to be circumcised. If one accepts the scriptural evidence of Peter’s primacy among the Apostles, which Catholics do, the next question is whether the office of the Apostles and their authority can be transmitted from generation to generation within the Church. The first scriptural evidence that the office of the Apostles can be transmitted is found in Acts 1:15-30.When Matthias is chosen to succeed in the office left vacant by Judas Iscariot. Later in Acts 13:1-3 Hands are laid on Barnabas and Paul. The true apostles after the original twelve are recognized because they are sent the original Apostles who have laid hands on them so that they speak with true authority. See also 1Timothy 4:14, 2 Timothy 1:6, Titus 1:5 See Matt: 10:40-41, John 14:16-18 and John 16:12-13. Perhaps someone else will address the Paul side of the equation. They are certainly the dominant figures (aside from the Holy Spirit) in Acts, with Paul more prominent in his missionary journeys which get much attention since Luke, the inspired author of Acts was pauls's companion on at least some of the journeys. Emmaus |
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2072 | Weilding the Sword of the Spirit | Eph 6:17 | Emmaus | 36201 | ||
Mommapbs, Of course the Spirit is indwelling in you. So why can't we wield the sword of the indwelling Spirit, the word of God or perhaps the Spiirt wield the sword of the word through us? Emmaus |
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2073 | Who was the one to be sacrificed? | Gen 22:12 | Emmaus | 36187 | ||
Mist, St paul shed important light on the subject of Ishmael and Isaac in Galatiosn 4:21-31 22: For it is written that Abraham had two sons, one by a slave and one by a free woman. 23: But the son of the slave was born according to the flesh, the son of the free woman through promise. 24: Now this is an allegory: these women are two covenants. One is from Mount Sinai, bearing children for slavery; she is Hagar. 25: Now Hagar is Mount Sinai in Arabia; she corresponds to the present Jerusalem, for she is in slavery with her children. 26: But the Jerusalem above is free, and she is our mother. 27: For it is written, "Rejoice, O barren one who does not bear; break forth and shout, you who are not in travail; for the children of the desolate one are many more than the children of her that is married." 28: Now we, brethren, like Isaac, are children of promise. 29: But as at that time he who was born according to the flesh persecuted him who was born according to the Spirit, so it is now. 30: But what does the scripture say? "Cast out the slave and her son; for the son of the slave shall not inherit with the son of the free woman." 31: So, brethren, we are not children of the slave but of the free woman. Emmaus |
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2074 | how can catholics be saved | Rev 6:10 | Emmaus | 36157 | ||
Y2JSwFL Catholics are saved in the same way everyone else is: by grace through faith in the death and resurrection of Jesus for our sins. Catholics pray "to" the saints only in the same sense that we would ask a friend or family member to pray for us or with us about any matter. Catholics believe in the "communion of saints." That is we believe that God is the God of the living (Matt 22:32), and that all those who are in Christ are alive in him even after physical death. In a sense after they die they are with Him in an even more real and intimate sense than we are here on earth. But still Jesus, the Everliving Man, is the vine and we are all the branches on earth and those in heaven that trust in Him and obey (John 15:1-10). St. Paul in his epistles often asks for the prayers of his congregations and assures them of his prayers for them. He also speaks of being physically absent from them but with them in the spirit (1 Cor. 5:3, Col. 2:5). Although he was alive on the earth at the time he wrote, the same principle applies after death if God is the God of the living, not of the dead. Abraham, Isaac and Jacob are dead in the physical sense, but counted among the living by Jesus in Matt 22:32. And so to live in Christ is to transcend the separation of death by faith, hope and charity (1 Cor. 13:13). In the Book of Revelation we see the Church in heaven praising God (Rev 4) and praying before God for the Church on earth (Rev 6:9-11 and 7:9-8:5). See also Hebrews 11 especially 11:40 through 12-4 that speaks of how those who have gone before us are bound together with us in salvation and are a great cloud of witnesses as we continue in our struggle against sin. So we ask them to pray with us and for us before the throne of God. Emmaus |
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2075 | Is God ONE or is God THREE? | James 2:19 | Emmaus | 36016 | ||
10ECPreacher, "Is God in essence "ONE"? Or is He in essence "THREE"? What difference does it make to us if we believe one way or the other? " First I would say that when you get to the "essence" of a thing you are getting to its singular irreducible nature of being. Is there a difference between 1 and 3? Is there difference between monotheism and polytheism? To say we must appeal to scripture alone without reference to creeds or dogmas is to say we can appeal to scripture but may not draw any final conclusions about the scriptures. Creeds and dogmas are conclusions drawn. Creeds and dogmas are the authoritative scriptural exegesis of the Church. You say you do not want to get into any discussion of unitarian doctrines or any teaching that denies the absolute deity of Jesus. That indicates that you know that is exactly where the trinitarian/oneness question leads. That being said I will rest with the creeds and dogmas of the Fathers with which you say you are familiar. They have said it better that I can and are accessible on any number of sites. Emmaus |
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2076 | Sisters' veiling/feet washing | OT general | Emmaus | 36013 | ||
I believe Seventh Day Adventist also practice foot washing. In the Catholic Church during Mass on the evening of Holy Thursday, the priest washes the feet of 12 parishioners. Many Churches follow some form of veiling for women. Emmaus |
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2077 | What does men in Eph. 4:8 mean? | Eph 4:8 | Emmaus | 35998 | ||
Tuli, The following is an edited commentary on the opening of Ephesians in a broader context. It doesn't address the women in leadership issue as such. There are many kinds of leadership. "All fatherhood in heaven and on earth derives from our heavenly Father. Eph 3:14 Because God the Father is a loving Father he enables us to share his life... That is why Paul writes as he does under the inspiration of Christ's Spirit in 1 Cor 4:15 to all those who are his spiritual sons and daughters: ... So Paul's role as an apostle must be understood as a participation in the fatherhood of God through the grace of Jesus Christ.... In verse 8, Paul gives a free quotation from Ps 68:18. In context, this verse comes from a psalm of David sung to the God of Israel, praising him for his guidance from slavery in Egypt all the way to the establishment of the Davidic monarchy. The opening of the psalm celebrates the Exodus, then the God who led Israel through the wilderness of Sinai, the conquest of Canaan, and finally (in v. 15 and following) it celebrates the God who led them in triumph into Jerusalem and up Mount Zion where the Temple would be built. In the original Ps, the passage reads, "With mighty chariotry, twice ten thousand,/thousands upon thousands,/the Lord came from Sinai into the holy place./Thou didst ascend the high mount,/leading captives in thy train,/and receiving gifts among men,/even among the rebellious, that the LORD God may dwell there." Many scholars argue that the reason Paul cites this passage from the psalms is because he means to point out that Jesus does in heaven what David did on earth. Ps 68 celebrates the earthly works of God: the earthly exodus out of earthly bondage, the earthly wanderings in the earthly wilderness, the earthly conquest of the earthly promised land, and the establishment of an earthly Davidic kingdom in an earthly Jerusalem. And all of this foreshadows the heavenly Exodus Jesus accomplished by bringing us out of the spiritual bondage of sin (1 Cor 10:1-2). Likewise, the wandering in the wilderness corresponds to this present life after baptism and the struggles we face in learning to trust God as Israel did (1 Cor 10:6-11). The entry into the Promised Land corresponds to our entry into Heaven, the Heavenly Jerusalem. For just as David led "thousands upon thousands" up to the worship of God on the earthly Mount Zion (where the earthly Temple would eventually be built), so the messianic "son of David" leads "a great multitude which no man could number, from every nation, from all tribes and peoples and tongues" (Rev 7:9) up to the Heavenly Jerusalem. So everything celebrated by David in Ps 68 foreshadows what Jesus, the true Son of David, accomplishes in the new covenant. This is perfectly in keeping with all Paul's linkages between the Temple, the body of Christ, and the Church earlier in Ephesians... Paul speaks (verse 9) of Christ descending "into the lower parts of the earth." This refers not only to Christ's descent from heaven into earth in the Incarnation, it also refers to his descent into Hades after his death. According to tradition, the souls of the saints who had been awaiting the Messiah, who had worshiped in the earthly Jerusalem, and had died before his Advent, had gone down to Sheol or the underworld of the dead (Hebrew "Sheol" is translated "Hades" in Greek). Paul alludes to this here and speaks of Jesus plundering the realm of the devil and leading a host of captives to live by delivering the dead saints of the old covenant from Hades or Sheol into the heavenly Jerusalem that their earthly city and Temple had only dimly foreshadowed. Paul emphasizes the surpassing greatness of Christ's triumph by using a curious rendering of Ps 68 that varies from the original Hebrew text. In the earthly conquest of Jerusalem, God is spoken of in the original psalm as "leading captives in thy train,/and receiving gifts among men." But in the heavenly triumph of Christ, the picture is transfigured in Paul's quotation of the verse: "When he ascended on high he led a host of captives, and he gave gifts to men." The picture is no longer focusing on an Oriental king with rebellious prisoners being dragged behind his triumphal chariot receiving tribute from subdued rebels. Rather, it is of the conquering and triumphant Liberator leading freed prisoners from subjection to the devil and from death to the glory of heaven, showering bounteous gifts upon his Church. Interestingly, David both received tribute (when he captured the Jebusites who held Jerusalem and claimed the city for his own) and gave the conquered Jebusites gifts of bread and wine (recorded in 2 Sam 6:19 in an obscure Hebrew text that is probably mistranslated in the RSV). Christ, who conquers sin, and liberates sinners through the Eucharist, is the reality of which David was only a prefigurement." Catholic Scripture Study, Scott Hahn, Jeff Cavins Emmaus |
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2078 | Why do we do communion? | Luke 22:19 | Emmaus | 35733 | ||
becca101, This is a brief commentary commentary I recently read on a daily service I subscribe too called A Word of Encouragement. Pledge of the Glory to Come! Revelation 19:9 And the angel said to me, "Write this: Blessed are those who are invited to the marriage supper of the Lamb." And he said to me, "These are true words of God." The Eucharist is the Pledge of the Glory to Come because it is the glory to come. The Eucharist is Jesus. What we shall receive in Heaven is full participation, not in something utterly different, but in the very same Jesus we receive in the Eucharist. To be sure, in one sense, everything will be different. Like the Risen Christ, the whole Universe will be transfigured and we might not recognize the old girl at first. But when our eyes adjust to the light and we look again we will recognize that this place is Home, the place we've been looking for all our lives. And we will recognize that it has been among us, even on earth because the same Jesus we know in the Eucharist is the Jesus who will welcome us to the Great and Ultimate Marriage Banquet at which he presides and offers himself to us all. Just a Word of Encouragement from Mark Shea and Jeff Cavins Emmaus |
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2079 | Christianity vs. Paganism | Bible general Archive 1 | Emmaus | 35583 | ||
Verne8, I would recommend The Handbook of Christian Apologetics by Peter Kreeft and Ronald Tacelli. It is published by InterVarsity Press and is available on Amazon.com. It is designed specifically to answer the arguments of non believers in a rational manner. Emmaus |
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2080 | explain please | Prov 18:19 | Emmaus | 35201 | ||
jma, Judging from the variations in the following translations this must be an ambiguous Hebrew passage. But however you slice it you want your brother on your side in a battle, not against you. So stay on good terms with your brother. NASB Proverbs 18:19 A brother offended is harder to be won than a strong city, And contentions are like the bars of a citadel. RSV: A brother helped is like a strong city, but quarreling is like the bars of a castle. NAB: A brother is a better defense than a strong city, and a friend is like the bars of a castle. Emmaus |
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