Results 21 - 40 of 1443
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Results from: Notes Author: Emmaus Ordered by Date |
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Results | Verse | Author | ID# | |||
21 | offering to God for a fragrant aroma. | Eph 5:2 | Emmaus | 165692 | ||
"Live in love, as Christ loved us and handed himself over for us as a sacrificial offering to God for a fragrant aroma." Eph 5:2 "Each of the elders held a harp and gold bowls filled with incense, which are the prayers of the holy one." Rev 5:8 "Our love for God and neighbor is the fire in which the incense of our worship burns sweetly. Let us pray: " Magnificat Magazine, January 2006 evening prayer for 1/10/06. |
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22 | Pleading the Blood of Jesus Christ | Luke 12:15 | Emmaus | 165542 | ||
bnolan1, You might wish to pray this prayer in your office. In the Name of Jesus Christ, our God and Lord, we confidently undertake to repulse the attacks and deceits of the devil. "God arises; His enemies are scattered and those who hate Him flee before Him. As smoke is driven away, so are they driven; as wax melts before the fire, so the wicked perish at the presence of God." Psalm 68 Behold the Cross of the Lord, flee bands of enemies. The Lion of the tribe of Juda, the offspring of David, hath conquered. We drive you from us, whoever you may be, unclean spirits, all satanic powers, all infernal invaders, all wicked legions. In the Name and by the power of Our Lord Jesus Christ, may you be snatched away and driven from this place and from the presence of the people of God, souls made in the image and likeness of God and redeemed by the Precious Blood of the Divine Lamb. Amen. Emmaus |
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23 | Pleading the Blood of Jesus Christ | Luke 12:15 | Emmaus | 165534 | ||
Doc, "There is no such Bible passage. The blood of Christ was shed as an atonement for the redeemed. The idea of it being efficacious for objects, places, and things is probably rooted in the superstitious thinking of the church in the Middle Ages. (cf. Mark 7)" A lot fewer things than you imagine "are probably rooted in the church of the Middle Ages." Perhaps if you are not certain where a particular practice or phrase originated, you should refrain from from attributing it to the church of the Middle Ages. Objects, places and things which have no souls and cannot sin and therefore need no atonement through the blood of Jesus. However in all chritian churches it is a common practice to dedicate objects, places and things to the service of the Lord and ask his protection over those instruments. Isn't that what the dedication of church buildings is about? The forms of the prayers vary according to the traditions of the church communion making them. In the catholic tradition For example, in the Catholic tradition, water and oils used in sacramental rites of baptism and ordination are blessed and consecrated for use and themselves are used in consecrating church buildings. The only "pleading the blood of Jesus" that Catholics do is for the salavation of themselevs their souls and not for inanimate objects incapable of sinning. Emmaus Emmaus |
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24 | Confronting another about sin | Bible general Archive 3 | Emmaus | 165489 | ||
drciva, Have the "mutual friend" deliver the message that her infatuation and hope for a future with you is a delusion that will wreck the lives of her entire family as well as her own and possibly yours. Then avoid her like the plague, block her e-mails and whatever else is necessary to remove yourself from this situation. This is not a time to be gentle, but blunt. Better she hate you at this point. Emmaus |
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25 | "nun" verse at Psalm 145:13 not in NASB | Bible general Archive 3 | Emmaus | 164659 | ||
Commandment keeper, I was not offended by your wishing me luck. I was making a point about misunderstanding things and accusing others of being unbiblical. I know you meant well, but if others split hairs and come to false understandings we could say luck has nothing to do with God's grace and our responsibility, luck is about the pagan concept of fate. I know that is not what you meant, but that is the kind of misunderstas\nding and misinterpretation you are making of others and what they say and do in a Christian context. God bless you! Emmaus |
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26 | "nun" verse at Psalm 145:13 not in NASB | Bible general Archive 3 | Emmaus | 164658 | ||
Commandment keeper, You misunderstand so much, especially about the Catholic Church to which I belong. The Church does not say that December 25th is the birthday of Jeusus, it merely chooses to celebrate the birth of Jesus on that day since we do not know the exact day of His birth. And if that steals Satan's thunder and a pagan holiday and makes it a Christian Holyday, all the better, because all days and all time belongs to Christ. I say let's take over every single day and celebrate Christ on everyday and all the events of His life on various days. That is what the liturgical calendar is all about, sancrifying time and claiming it for Christ. What? We should leave the days in the control of the pagans? God forbid! More Holydays and Christian feast days, 365 days a year! Celebrate Jesus! Christmas and Easter everyday. Alleleuia! The celebration of the Resurrection of Jesus is only called Easter in English, no other language, and we all know in the English Christian context it means the Resuurection of Christ. In evey other language it is another word. Try Spanish for examle, in which it is called Pasch if I am not mistaked. What argument would you make against Pasch? That old "Easter refers to a pagan goddess" argument won't fly in that language and culture and they celeberate the same Resurrection in the same way we do on the same day. And that day changes evry year. Emmaus |
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27 | "nun" verse at Psalm 145:13 not in NASB | Bible general Archive 3 | Emmaus | 164656 | ||
Commandment keeper, "I wish you luck,.." Now there's an unbiblical idea! Emmaus |
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28 | "nun" verse at Psalm 145:13 not in NASB | Bible general Archive 3 | Emmaus | 164652 | ||
Commandment keeper, You seem to think calling (other) Christians pagans is being charitable. I really do wish you would have a merry Christmas whenever you think you should celebrate the birth of our Savior. Surely you believe that the coming of Jesus is a good thing worthy of joy and celebration. It is after all the Good news of the Gospel. The Scriptures are full of passages that speak of the joy at the coming of the Meassiah. Emmaus |
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29 | What month was Jesus born in? | NT general Archive 1 | Emmaus | 164647 | ||
Copmmandment keeper, Merry Christmas! Emmaus |
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30 | Saved by belief or belief and baptism? | NT general Archive 1 | Emmaus | 164252 | ||
Mark, Thank you for your kind comments. I hope you won't retract them when I make this next point. You wrote: "I consider that salvation comes, on my part at least, through an act of will rather than an act of behavior. I believe that I become born again when I choose to repent, and to obey Christ." But the Bible says: "But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God." John 1:12-13 and Jesus taught us to pray "Thy kingdom come and HE prayed in the Garden of Gethsmene: "not my will but your will" (Matthew 26:39). It is only when our will is aligned with the Father's will that anything we do is in Christ and that alignment of will itself comes by the grace of God, though we co-operate with that grace in accepting it. Emmaus |
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31 | Saved by belief or belief and baptism? | NT general Archive 1 | Emmaus | 164240 | ||
Mark, "Ephesians 2 tells us we are saved by faith, and not of works (not just works of the Law of Moses, but any works). Baptism is a work, therefore, how could it save us?" Those who believe in baptismal regenration believe that baptism is a work of Christ, not a work of man. It is Christ who baptizes, working in and through His body, which is the Church.(Romans 6:4; 7:4; 12:5; 1 Cor 12:27; Eph 3:6; 4:12; Matt 28:19) The Catechism: "1088 "To accomplish so great a work" - the dispensation or communication of his work of salvation - "Christ is always present in his Church, especially in her liturgical celebrations. He is present in the Sacrifice of the Mass not only in the person of his minister, 'the same now offering, through the ministry of priests, who formerly offered himself on the cross,' but especially in the Eucharistic species. By his power he is present in the sacraments so that when anybody baptizes, it is really Christ himself who baptizes. He is present in his word since it is he himself who speaks when the holy Scriptures are read in the Church. Lastly, he is present when the Church prays and sings, for he has promised 'where two or three are gathered together in my name there am I in the midst of them."'Matthew 18:20)" "1084 "Seated at the right hand of the Father" and pouring out the Holy Spirit on his Body which is the Church, Christ now acts through the sacraments he instituted to communicate his grace. The sacraments are perceptible signs (words and actions) accessible to our human nature. By the action of Christ and the power of the Holy Spirit they make present efficaciously the grace that they signify." "1127 Celebrated worthily in faith, the sacraments confer the grace that they signify.48 They are efficacious because in them Christ himself is at work: it is he who baptizes, he who acts in his sacraments in order to communicate the grace that each sacrament signifies. The Father always hears the prayer of his Son's Church which, in the epiclesis of each sacrament, expresses her faith in the power of the Spirit. As fire transforms into itself everything it touches, so the Holy Spirit transforms into the divine life whatever is subjected to his power." "1128 This is the meaning of the Church's affirmation49 that the sacraments act ex opere operato (literally: "by the very fact of the action's being performed"), i.e., by virtue of the saving work of Christ, accomplished once for all. It follows that "the sacrament is not wrought by the righteousness of either the celebrant or the recipient, but by the power of God."50 From the moment that a sacrament is celebrated in accordance with the intention of the Church, the power of Christ and his Spirit acts in and through it, independently of the personal holiness of the minister. Nevertheless, the fruits of the sacraments also depend on the disposition of the one who receives them. " http://www.scborromeo.org/ccc/p2s1c1a1.htm#1088 http://www.scborromeo.org/ccc/p2s1c1a2.htm#1127 Emmaus |
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32 | A Thought-provoking question | Bible general Archive 3 | Emmaus | 164161 | ||
taraleigh, "For our sake God made him to be sin" "Consequently, St. Peter can formulate the apostolic faith in the divine plan of salvation in this way: "You were ransomed from the futile ways inherited from your fathers. . . with the precious blood of Christ, like that of a lamb without blemish or spot. He was destined before the foundation of the world but was made manifest at the end of the times for your sake."(1 Pt 1:18-20) Man's sins, following on original sin, are punishable by death.(Cf. Rom 5:12; 1 Cor 15:56) By sending his own Son in the form of a slave, in the form of a fallen humanity, on account of sin, God "made him to be sin who knew no sin, so that in him we might become the righteousness of God."(2 Cor 5:21; cf. Phil 2:7; Rom 8:3) "Jesus did not experience reprobation as if he himself had sinned.(Cf. Jn 8:46) But in the redeeming love that always united him to the Father, he assumed us in the state of our waywardness of sin, to the point that he could say in our name from the cross: "My God, my God, why have you forsaken me?"(Mk 15:34; Ps 22:2; cf. Jn 8:29) Having thus established him in solidarity with us sinners, God "did not spare his own Son but gave him up for us all", so that we might be "reconciled to God by the death of his Son".(Rom 8:32; 5:10)" http://www.scborromeo.org/ccc/p122a4p2.htm#602 Emmaus |
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33 | Reading too much into C S Lewis ? | 2 Tim 2:15 | Emmaus | 164128 | ||
CDBJ, I was merely pointing out that 20th Century American style prohibitions on tobacco and alcohol have no warrant in Scripture nor Catholic or Reformed Christianity. The prohibition movement are American cultural phenomena, sometimes wrapped in a denomination religious cloak, not a mandate of Scripture. Which, I hasten to add, is not an endorsement on my part of either smoking nor alcohol abuse. Emmaus |
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34 | Significance of wording in Genesis | Gen 4:1 | Emmaus | 163965 | ||
DUGinSD, If they are Bible questions the forum would be the proprer place. If not, elsewhere. My e-mail address is in my profile if I can be of any assistance. Emmaus |
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35 | who was judus repacement as an apostal | Acts 1:20 | Emmaus | 163603 | ||
Kalos, "And yet we never hear of Matthias again (by name). He appears to play no significant role in the church." ... "Some Bible teachers view Matthias as an "invalid" member of the 12 apostles," Which begs the question: How many other apostles of the original twelve were never heard of again and were they therefor "invalid" members of the tweleve? Is hearing of them again a valid criteria for determining their "validity" as apostles? Kassy had a simple biblical question which had a simple bibilcal answer, now being complicated by the unstated but very apparent fear and loathing of the possible implications of the text for apostolic succession. That should be another thread if and when someone has a question on it. This thread should have ended five posts ago with the simple and obvious answer to Kassy's simple question. Emmaus |
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36 | who was judus repacement as an apostal | Acts 1:20 | Emmaus | 163602 | ||
Doc, Here I was giving you the benfit of the doubt that you knew an apostle was one who was "sent" as Paul and Barnabus were together. By your logic if Peter was in error about scripture being fulfilled in this instance he was probably in error in his subsequent references to the fulfillment of scripture in the rest of Acts. I will stick to Acts and let you puzzle out Revelation along with the sometimes puzzling and changing names of the twelves tribes found in various places in the Old Testament. What is you bet on those names. I hear someone humming Danny Boy in the background. Emmaus |
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37 | who was judus repacement as an apostal | Acts 1:20 | Emmaus | 163591 | ||
Doc, Then I guess the Scripture was not fulfilled, to which Peter referred and that therefore that passage of Acts is not inerrant. In fact and in Scripture, the casting of lots was a venerated method of discerning God's will (Leviticus 16:17-10; Proverbs 16:33)and for assigning certain duties of Levitical priests serving in the Temple (1 Chronicles 24:31; Luke 1:8). But hey, what do I know, I just read it in the Bible. As for Paul: Barnabus was an apostle too, set aside by God and sent for the same task as Paul at the same time (Acts 13:2-3). So not all apostles were counted among the Twelve and if Paul and Barnabus were there would be thirteen. A bookie (the Scriptural kind of course) would be happy to take your bet and prosper. ;-) Emmaus |
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38 | Clean or unclean? | Lev 5:2 | Emmaus | 163563 | ||
DAW, In the Old Testament what was holy and set apart was contaiminated by contact with the unclean, hence the concept of ritual impurity. But in Jesus, under the New Covenant when the Holy comes into contact with the unclean, the unclean is made clean, as when Jesus touched lepers and the when the woman with the issue of blood touched the hem of His garment or when Jesus used His physical touch to raise a dead child or His voice to raise Lazarus back from the dead. This is what was so shocking to the Pharisees, that the pattern of corruption was reversed. It is possible to see ourselves as the man on the road, beaten and left for dead. The Law, represented by the Old Covenant priest and levite, cannot save. In fact they avoid the man who may be dead for fear of being contaminated and made ritually impure as they are going up to the Temple in Jersualem to perform their duties. Jesus is the Good Samaritan. He is not defiled by contact with the man, but rather saves him and restores him to life. He annoints him with oil, even as the baptized are anointed with oil as they enter into Christ and share in His priestly, prophetic and kingly mission. The Samaritan pays the price of of the man's recovery and restoration to health to the innkeeper.Whenever in the Gospels Jesus touches the unclean he is not contaminated as other men are by contact with sin. Instead sin is driven out by virtue and healing grace. There are a number of ways one can look at this parable. Emmaus |
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39 | Significance of wording in Genesis | Gen 4:1 | Emmaus | 163155 | ||
Doug, I take no offense and I am one of the young old timers who go back to 2001 on the study bible forum. Emmaus |
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40 | 2 Cor.11:14 | Luke 18:10 | Emmaus | 162337 | ||
Throw Revelation 12 into the mix too. | ||||||
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