Results 2101 - 2120 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# | |||
2101 | Why should we have what He borne? | Is 53:4 | Emmaus | 32434 | ||
Just, Matt 10:38 and he who does not take his cross and follow me is not worthy of me. Matt 16:24 Then Jesus told his disciples, "If any man would come after me, let him deny himself and take up his cross and follow me. Emmaus |
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2102 | Why should we have what He borne? | Is 53:4 | Emmaus | 32433 | ||
Just, Romans 8:16-17 "Provided we suffer with Him." 16: it is the Spirit himself bearing witness with our spirit that we are children of God, 17: and if children, then heirs, heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him. Emmaus |
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2103 | what is the location of altar of incense | Bible general Archive 1 | Emmaus | 32254 | ||
garry, This is an interesting question. It also raises questions about who was the actual author of Hebrews. Some have said Paul, others Luke or Appolos. Others say the author may have just made a mistake in repeating what he had heard and placed the altar of incense inside rather than outside the second veil. Of course the same questions can be raised about the jar of manna and the rod of Aaron being inside the Ark. They are not placed there in any Old Testament passage. I wonder if after the Ark of the Covenant diappeared the altar of incense was later placed inside the Holy of Holies in the later Temples for a place upon which to sprinkle the blood as it was sprinkled on the mercy seat of the Ark on the Day of Atonement. Another point commentators have made is that the word thymiaterion translated as altar in Hebrews 9:4 is actually the word used for censer in two places of the the Septuagint Greek version of the Old Testament (2 Chron 26:19, Ezek 8:10. And of course in Lev 16:2. Thysiaterion, a very close word is used for altar in the Septuagint. The other side is that the author of Hebrews appears to be describing furniture not smaller moveable objects such as a censer. Also, Joesphus and Philo use the same word for altar in their writings. All of which leaves things kind up us in the air depending on how you look at it. I would be interested to hear what anyone else on the forum knows about this. Emmaus |
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2104 | Why change order of commandments? | Deut 5:21 | Emmaus | 32239 | ||
Norrie, Please look at Deut 5:6-21. "No other God's before me" would include gaven images that are worshiped. It would also include any pictures that are worshiped. Most Prostestants shy away from stautes but many have pictures of Jesus of one kind or another in their homes or books. They do not worship them any more than Catholics worship statues or all Americans worship the statues of our American heroes found in public places. The division of the coveting our neighbor's wife or goods is seen in verse 21. Keep in mind that the verse divisions and punctuation are artificial and do not exist in the original languages or manuscripts. So the division of the first and second or the ninth and tenth is arbitrary on either side. The division between a neighbor's wife and his property seesm rather logical to many people. I tend to view and value my wife much more highly than my posessions. You will note that both lists when taught as catechism are edited. Protestants tend toward the Exodus list version and Catholics the Deuteronomy, but both edit to abbreviate for teaching purposes. As an example look at the commandment on honoring the Sabbath. Whether you count it as fourth or third, both Protestants and Catholics teach it in an abbreviated form for lessons. Emmaus |
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2105 | Why change order of commandments? | Deut 5:21 | Emmaus | 32237 | ||
Norrie, Please look at Deut 5:6-21. "No other God's before me" would include gaven images that are worshiped. It would also include any pictures that are worshiped. Most Prostestants shy away from stautes but many have pictures of Jesus of one kind or another in their homes or books. They do not worship them any more than Catholics worship statues or all Americans worship the statues of our American heroes found in public places. The division of the coveting our neighbor's wife or goods is seen in verse 21. Keep in mind that the verse divisions and punctuation are artificial and do not exist in the original languages or manuscripts. So the division of the first and second or the ninth and tenth is arbitrary on either side. The division between a neighbor's wife and his property seesm rather logical to many people. I tend to view and value my wife much more highly than my posessions. You will note that both lists when taught as catechism are edited. Protestants tend toward the Exodus list version and Catholics the Deuteronomy, but both edit to abbreviate for teaching purposes. As an example look at the commandment on honoring the Sabbath. Whether you count it as fourth or third, both Protestants and Catholics teach it in an abbreviated form for lessons. Emmaus |
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2106 | why do catholics think mary is sinless? | Amos 1:1 | Emmaus | 32054 | ||
niiwj, I noticed a typo error in my previous note. The first lines of my previous note should have read: I am a Catholic on the forum. Not long ago the on the forum I answered the questions you are asking about Mary and the saints from a Catholic position. Emmaus |
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2107 | why do catholics think mary is sinless? | Amos 1:1 | Emmaus | 32049 | ||
niiwj, I am a catholic on the forum. Not long ago the questions you are asking about Mary and the saints from a catholic position. Others responded strongly. But if you want to hear why Catholics believe certain things about Mary it is best to ask a Catholic. The same applies to asking Protestants about why they believe certain thing. You can click on my author screen name, go to my profile and click on "View all posts by this author." Go down to post #8 and the conversation starts. You can then follow the whole train of explanation and responses. Emmaus |
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2108 | Christians enter heaven being judged? | 1 Cor 15:42 | Emmaus | 31651 | ||
NancyK, No one enters heaven unjudged. We have the particular judgement of the individual at death and then there is the general judgement of all together at the Second coming. Emmaus |
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2109 | Can salvation be lost due to actions? | Ezek 3:18 | Emmaus | 31649 | ||
Prayer warrior, I think it is as plain as the literal meaning of the text. Yes God saves us by his gift of grace. But if we reject the gift or abandon it He does not force us to keep his gift. Kind of like Adam and Eve don't you think? Eve |
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2110 | what does this verse mean | Gen 3:15 | Emmaus | 31646 | ||
Donna Sue, One other point on "the seed of the woman." This can be read on two levels. Jesus will be a decendent of the woman Eve. But that is a typological foreshadowing of Jesus being born of the woman Mary. All other mention of "seed" in the bible in this context refers to the seed of the male. But in the vigin birth there is no human father, so only the seed of the woman. The emity between the children of the woman and the children of the serpent refers to that between all of Eve's decendents in the natural realm and all of Mary's spiritual children or the Church in the supernatural realm. The very last point is particularly Catholic and is hotly disputed here when discussed in the context of Rev. 12:1-7, 17 but the rest I think is not controversial. Gen 3:15 is called the Proto-Evangelion or the Proto-Gospel. Emmaus |
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2111 | Is Daniel 12 about Antiochus' desecratio | OT general | Emmaus | 31640 | ||
csd, Here are the NAB note for Daniel 7:25 " The reference is to the persecutions of Antiochus IV and his attempt to force the Jews to give up their customs and to adopt Hellenistic ways (1 Macc 1:33-34). A year, two years, and a half-year: an indefinite, evil period of time. As seven is the Jewish "perfect" number, half of it signifies great imperfection. Actually, this corresponds fairly accurately to the duration of Antiochus' persecution." and the NAB note for Daniel 12:7 " A year, two years, a half-year: see note on Daniel 7:25. The author's perspective is the end of Antiochus, and beyond, the final consummation of all things. Emmaus |
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2112 | Temple desecrated from 360BC to 70AD? | OT general | Emmaus | 31520 | ||
csd, You will find the desecration of the Temple 169-167 B.C. under Antiochus Epiphanes,one of four Greek dynastic successors of Alexander the Great's generals in 1 and 2 Macabees in Catholic bibles, sometimes listed under the apochrypha in Protestant bibles. 1 Mac 1:21-24 20: After subduing Egypt, Antiochus returned in the one hundred and forty-third year. He went up against Israel and came to Jerusalem with a strong force. 21: He arrogantly entered the sanctuary and took the golden altar, the lampstand for the light, and all its utensils. 22: He took also the table for the bread of the Presence, the cups for drink offerings, the bowls, the golden censers, the curtain, the crowns, and the gold decoration on the front of the temple; he stripped it all off. 23: He took the silver and the gold, and the costly vessels; he took also the hidden treasures which he found. 24: Taking them all, he departed to his own land. He committed deeds of murder, and spoke with great arrogance. 2 Mac 6:1-5 1: Not long after this, the king sent an Athenian senator to compel the Jews to forsake the laws of their fathers and cease to live by the laws of God, 2: and also to pollute the temple in Jerusalem and call it the temple of Olympian Zeus, and to call the one in Gerizim the temple of Zeus the Friend of Strangers, as did the people who dwelt in that place. 3: Harsh and utterly grievous was the onslaught of evil. 4: For the temple was filled with debauchery and reveling by the Gentiles, who dallied with harlots and had intercourse with women within the sacred precincts, and besides brought in things for sacrifice that were unfit. 5: The altar was covered with abominable offerings which were forbidden by the laws. Emmaus |
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2113 | What can I teach on Faith? | Romans | Emmaus | 31339 | ||
Lillee, Romans 4 and James 2 are good places to start but do not neglect the Gospels since Jesus who is the supreme authority has a few things to say on the topic. A good condordance should get you going. Emmaus |
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2114 | John 15: Cut off branches and believers | 1 Cor 15:22 | Emmaus | 31323 | ||
Dimphil, Take a look at Romans11:11-24 for some context on on John 15. Romans 11 11: So I ask, have they stumbled so as to fall? By no means! But through their trespass salvation has come to the Gentiles, so as to make Israel jealous. 12: Now if their trespass means riches for the world, and if their failure means riches for the Gentiles, how much more will their full inclusion mean! 13: Now I am speaking to you Gentiles. Inasmuch then as I am an apostle to the Gentiles, I magnify my ministry 14: in order to make my fellow Jews jealous, and thus save some of them. 15: For if their rejection means the reconciliation of the world, what will their acceptance mean but life from the dead? 16: If the dough offered as first fruits is holy, so is the whole lump; and if the root is holy, so are the branches. 17: But if some of the branches were broken off, and you, a wild olive shoot, were grafted in their place to share the richness of the olive tree, 18: do not boast over the branches. If you do boast, remember it is not you that support the root, but the root that supports you. 19: You will say, "Branches were broken off so that I might be grafted in." 20: That is true. They were broken off because of their unbelief, but you stand fast only through faith. So do not become proud, but stand in awe. 21: For if God did not spare the natural branches, neither will he spare you. 22: Note then the kindness and the severity of God: severity toward those who have fallen, but God's kindness to you, provided you continue in his kindness; otherwise you too will be cut off. 23: And even the others, if they do not persist in their unbelief, will be grafted in, for God has the power to graft them in again. 24: For if you have been cut from what is by nature a wild olive tree, and grafted, contrary to nature, into a cultivated olive tree, how much more will these natural branches be grafted back into their own olive tree. Emmaus |
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2115 | Does God always speak to you? | Heb 1:2 | Emmaus | 31314 | ||
Nina Marie, God speaks to us always and in various ways. But sometimes we are hard of hearing. In fact some times we are deaf, bumb and blind to his efforts to reach us either due to our own fault or other distractions. Of course my wife says the same thing about me. :-). It is difficult sometimes and requires our undivided attention to hear and see what God is saying to us even in Scripture, which we soemtimes skim over so fast due to familiaity that we miss the message. It our reception not God's tranmission that need repair work through attentive prayer and recourse to the Holy Spirit. That is one of the reasons we are called to fasting and prayer even as Jesu gave us the perfect example. Emmaus |
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2116 | Is 'once saved always saved correct? | John 6:37 | Emmaus | 31312 | ||
Welcome Ka Lynn, As you will see if your search "eternal security" or "once saved, always saved" Quick Search for the Forum archives, the members of this forum are split on this subject just as the larger Christian community is. You have pointed out some of the reasons for those who do not believe in eternal security and Lionstrong has pointed out some of the points of those who do. Emmaus |
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2117 | Mt 17:24-27 Why Jesus not taxed? | Matt 17:26 | Emmaus | 31262 | ||
smoking ghost, Here are the footnotes from the New American Bible if you find them helpful. 20 [24-27] Like Matthew 14:28-31 and Matthew 16:16b-19, this episode comes from Matthew's special material on Peter. Although the question of the collectors concerns Jesus' payment of the temple tax, it is put to Peter. It is he who receives instruction from Jesus about freedom from the obligation of payment and yet why it should be made. The means of doing so is provided miraculously. The pericope deals with a problem of Matthew's church, whether its members should pay the temple tax, and the answer is given through a word of Jesus conveyed to Peter. Some scholars see here an example of the teaching authority of Peter exercised in the name of Jesus (see Matthew 16:19). The specific problem was a Jewish Christian one and may have arisen when the Matthean church was composed largely of that group. 21 The temple tax: before the destruction of the Jerusalem temple in A.D. 70 every male Jew above nineteen years of age was obliged to make an annual contribution to its upkeep (cf Exodus 30:11-16; Neh 10:33). After the destruction the Romans imposed upon Jews the obligation of paying that tax for the temple of Jupiter Capitolinus. There is disagreement about which period the story deals with. 22 From their subjects or from foreigners?: the Greek word here translated subjects literally means "sons." 23 Then the subjects are exempt: just as subjects are not bound by laws applying to foreigners, neither are Jesus and his disciples, who belong to the kingdom of heaven, bound by the duty of paying the temple tax imposed on those who are not of the kingdom. If the Greek is translated "sons," the freedom of Jesus, the Son of God, and of his disciples, children ("sons") of the kingdom (cf Matthew 13:38), is even more clear. 24 That we may not offend them: though they are exempt (Matthew 17:26), Jesus and his disciples are to avoid giving offense; therefore the tax is to be paid. A coin worth twice the temple tax: literally, "a stater," a Greek coin worth two double drachmas. Two double drachmas were equal to the Jewish shekel and the tax was a half-shekel. For me and for you: not only Jesus but Peter pays the tax, and this example serves as a standard for the conduct of all the disciples. New American Bible Copyright Emmaus |
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2118 | Do Jews and others go to heaven? | Rom 4:1 | Emmaus | 31168 | ||
Mike, Welcome to the forum. The New Testament speaks of Old Testament saints who were saved by obedient faith in God. Abraham is the prime example spoken of in Romans 4 and James 2:21-26. So we know the Old Testament faithful were saved by faith in the promised Messiah. Here is little section of the catechism you may have missed when you weren't paying attention: "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.[337] 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."[338] Others on the forum may have different opinions. Emmaus |
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2119 | Which books are contained in Catholic ? | Bible general Archive 1 | Emmaus | 31161 | ||
Emanuel, The Catholic Church uses the Old Testament of the Septuagint, the Old Testament used by the Greek speaking Jews dispersed throuhout the Roman Empire of Jesus' time. It was the Old Testament used by the early Church. Protestant Bibles use the Canon established by the Jews of Palestine which was set about 90-100 A.D. in Jamnia, Pelestine where a school of Jewish scholars was centered. They used a variety of tests for inclusion, but primarily nothing after the time of Ezra and the establishment of the second Temple and only books written in Hebrew. The Septuagint contains some later books and portions of other books that were in Greek. The original King James Bible of 1611 included the disputed books in a separate section as do some Protestant Bibles published today. Those books grouped under the heading of Apocrypha. Catholics call them the Dueterocanonicals and the other non disputed books the Protocanonicals. Emmaus |
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2120 | New Testament Anti-Semitic? | Bible general Archive 1 | Emmaus | 31114 | ||
Vanagon, All but one of the authors of the New Testament were Jews. They claimed a Jewish man was God incarnate. People intent on evil, whether Christian or any other religion or atheist, will use any tool handy to achieve their goal, including the New Testament. That does not make the New Teatament guilty of the crime. A scapel can be used as easily by a murderer to kill as by a surgeon to heal. Of course it is all the worse if the murderer is a surgeon. But we do not indict the medical books or the whole medical rofession. We do not indict guns, knives, ropes or poisons for murder, but rather the murderers and then only the muderers, not their whole family. You can not indict the New Testament or all Christians for the evil actions of some who missuse the New Testament. Christians did not reject the Old Testament even though it was the Jewish Sanheddrin's interpretation of it that lead to the crucifixion of Jesus. Somehow even modern Jewish converts to Christianity see through their way through this specious argument against the New Testament. Emmaus |
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