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Results | Verse | Author | ID# | |||
61 | regarding sanctification | Ex 28:3 | Emmaus | 151727 | ||
Doc, One should expect only "Roman" concepts from a "Roman" Catholic Christian such as myself. One can even expect a lot of "Roman" concepts from Protestants, just bit fewer owing to the ones the Reformers rejected, while carrying others on with them when they left home. I am content to let heizlrd read Romans 6;16-23 for himself and draw his/her own conclusion on the matter. It is a peculiarly Protestant characteristic which requires the isolation of directly related concepts into separate boxes as if they do not touch on one another. So we have the oxymoronic "five solas". I find a more integrated approach to explaining the truths of the Christian faith more convincing and satisfactory. Our divergence of opinion is assumed. Emmaus |
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62 | regarding sanctification | Ex 28:3 | Emmaus | 151725 | ||
Doc, One should expect only "Roman" concepts from a "Roman" Catholic Christian such as myself. One can even expect a lot of "Roman" concepts from Protestants, just bit fewer owing to the ones the Reformers rejected, while carrying others on with them when they left home. I am content to let heizlrd read Romans 6;16-23 for himself and draw his/her own conclusion on the matter. It is a peculiarly Protestant characteristic which requires the isolation of directly related concepts into separate boxes as if they do not touch on one another. So we have the oxymoronic "five solas". I find a more integrated approach to explaining the truths of the Christian faith more convincing and satisfactory. Our divergence of opinion is assumed. Emmaus |
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63 | Reformation Light in the Middle Ages | Rom 9:16 | Emmaus | 151015 | ||
Doc, Thomas Bradwardine (1290-1349) (AKA Doctor Profundus) Catholic Light in the Middle Ages. http://www.newadvent.org/cathen/14693b.htm Emmaus |
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64 | Profets killed then go back to heaven | Rev 11:1 | Emmaus | 150440 | ||
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65 | help | Luke 11:2 | Emmaus | 149365 | ||
mommapbs, Your post immediately made me think of the story of the day of St. Augustine's final conversion as he related it in his Confessions. "28. But when a profound reflection had, from the secret depths of my soul, drawn together and heaped up all my misery before the sight of my heart, there arose a mighty storm, accompanied by as mighty a shower of tears. Which, that I might pour forth fully, with its natural expressions, I stole away from Alypius; for it suggested itself to me that solitude was fitter for the business of weeping. So I retired to such a distance that even his presence could not be oppressive to me. Thus was it with me at that time, and he perceived it; for something, I believe, I had spoken, wherein the sound of my voice appeared choked with weeping, and in that state had I risen up. He then remained where we had been sitting, most completely astonished. I flung myself down, how, I know not, under a certain fig-tree, giving free course to my tears, and the streams of mine eyes gushed out, an acceptable sacrifice unto Thee. And, not indeed in these words, yet to this effect, spake I much unto Thee,—"But Thou, O Lord, how long?" "How long, Lord? Wilt Thou be angry for ever? Oh, remember not against us former iniquities;" for I felt that I was enthralled by them. I sent up these sorrowful cries,—"How long, how long? Tomorrow, and tomorrow? Why not now? Why is there not this hour an end to my uncleanness ?" 29. I was saying these things and weeping in the most bitter contrition of my heart, when, lo, I heard the voice as of a boy or girl, I know not which, coming from a neighbouring house, chanting, and oft repeating, "Take up and read; take up and read." Immediately my countenance was changed, and I began most earnestly to consider whether it was usual for children in any kind of game to sing such words; nor could I remember ever to have heard the like. So, restraining the torrent of my tears, I rose up, interpreting it no other way than as a command to me from Heaven to open the book, and to read the first chapter I should light upon. For I had heard of Antony, that, accidentally coming in whilst the gospel was being read, he received the admonition as if what was read were addressed to him, "Go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven; and come and follow me." And by such oracle was he forthwith converted unto Thee. So quickly I returned to the place where Alypius was sitting; for there had I put down the volume of the apostles, when I rose thence. I grasped, opened, and in silence read that paragraph on which my eyes first fell,—"Not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying; but put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof." No further would I read, nor did I need; for instantly, as the sentence ended,—by a light, as it were, of security infused into my heart,—all the gloom of doubt vanished away. 30. Closing the book, then, and putting either my finger between, or some other mark, I now with a tranquil countenance made it known to Alypius. And he thus disclosed to me what was wrought in him, which I knew not. He asked to look at what I had read. I showed him; and he looked even further than I had read, and I knew not what followed. This it was, verily, "Him that is weak in the faith, receive ye;" which he applied to himself, and discovered to me. By this admonition was he strengthened; and by a good resolution and purpose, very much in accord with his character (wherein, for the better, he was always far different from me), without any restless delay he joined me. Thence we go in to my mother. We make it known to her,—she rejoiceth. We relate how it came to pass,—she leapeth for joy, and triumpheth, and blesseth Thee, who art "able to do exceeding abundantly above all that we ask or think; for she perceived Thee to have given her more for me than she used to ask by her pitiful and most doleful groanings. For Thou didst so convert me unto Thyself, that I sought neither a wife, nor any other of this world's hopes,—standing in that rule of faith in which Thou, so many years before, had showed me unto her in a vision. And thou didst turn her grief into a gladness, much more plentiful than she had desired, and much dearer and chaster than she used to crave, by having grandchildren of my body." Emmaus |
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66 | the talk beats the walk. | 2 Cor 6:14 | Emmaus | 149325 | ||
Doc, Doesn't the seed of faith produce fruit? Isn't the ability of the seed of saving faith to produce good fruit an element of the seed? To say something is an evidence, does not exclude it being intrinsic element of the thing that produces the evidence. Emmaus |
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67 | Should we submit to Paul or anyone? | 1 Cor 3:5 | Emmaus | 148990 | ||
Tim, The teaching authority of the Apostles still resides in their successors. That is the whole point of the Apostolic succesion of bishops and their teaching and governing office in the Church. At least that is how we view it where I come from. Emmaus |
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68 | romans chapter 14 verse 5 | Rom 12:2 | Emmaus | 148687 | ||
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69 | St. Malachy predictions | Bible general Archive 2 | Emmaus | 148628 | ||
Doc, If only some dissenting Catholics were as sharp a prognosticator as you. So many of them have nurtured the delusional hope that a "liberal" would be elected who would undo 2,000 years of doctrine. As if truth and doctrine is something that is voted on every so many years and holds a limited term of office. "Let's all believe in the Trinity until the next election." The news media and even some Catholic do not seem to understand the differnce between dicipline and doctrine. Celebacy in the priesthood is a Church discipline which can be changed. In fact in some of the Eastern Rites of the Catholic Church there are married priests, unlike in the predominant Latin Rite. Men as priests, on the other hand, is a doctrine, which can not and will not change. I am told one of those who hoped for a dramatic change had a vison in which afew questions were allowed. The first question was: "Will there ever be married priests?" God's answer: "Not in your lifetime. The second question: "Will there ever be women priests?" God's answer: " Not in my lifetime." No if those Cardinals could just learn how to do smoke signals correctly. Emmaus |
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70 | What is so wrong with Catholics | Bible general Archive 2 | Emmaus | 147998 | ||
Rev T, If I may, I would like to clarify a few points about the Catholic belief of the Ral Presence of Christ in the Eucharist. Since I recently had an e-mail exchange with someone else on the subject I will use that material. The Real Presence in the Eucharist is a mystery of faith akin to the mystery of the Holy Trinity and the Incarnation. Of course all in the end all of these mysteries can only be grasped by faith in God's Revelation. I fear my efforts to address the Real Presence in the Eucharist may fall short, but I will make the effort nonetheless. On the question of the "locality" of Christ in the Eucharist under the appearance of bread and wine while He is in heaven in His resurrected body and while he also is "with us always" in a spiritual sense. Your example was Christ at the Last Supper. (not your example, Rev. T, but my other friend's) Let me address that moment with the disciples in Emmaus only three evenings after the Last Supper. Jesus was with them at table, yet they only recognized His Real Presence in "the breaking of the bread" at which instant He disappeared. This is worth meditating upon. Fr. John Hardon in his catechism made a graphic comparison. He said: "there is as much difference between Christ's presence in the Blessed Sacrament and His presence elsewhere on earth as there was between His presence among the disciples when He appeared to them on Easter Sunday night and His presence in their midst before and after His appearance." In other words Christ was present among them both before and after he appeared, as He is present "whenever two or more are gathered in my name" but His appearance to them was more substantial. It is interesting that this example in Luke's Gospel also follows immediately upon the recognition of Christ in "the breaking of the bread" at Emmaus. C.S. Lewis speaking about the Incarnation made a point that is equally applicable to the Real presence in the Eucharist. "The world which did not know Him as present everywhere was saved by His becoming local." The Incarnation is a stone that makes men stumble as is the doctrine of the Eucharist as seen in John 6, and especially verse 61. The Incarnation is not God's prison it is our salvation. So too, the Eucharist is not God's prison. Again see John 6. The presence is called real--by which is not meant in any way to exclude all other types of presence as if they could not be "real" too, but because it is presence in the fullest sense. It is a substantial presence by which Christ, the God-man is wholly and entirely present." Paul VI in Mysterium Fidei. The Catholic Church also recognizes the presence of Christ in the gathered community and in the word of God found in the Scriptures. So, rather than excluding other presences of Christ, the Eucharistic presence ratifies them because in the Church's understanding is centered in the very heart of the Christian faith-- in the Incarnation, Death and Resurrection of Jesus. John 6 is the key. Jesus is very blunt and as the people become more and more disconcerted He actually becomes stronger in the language He uses to describe the eating of His body and the drinking of His blood. He does not even explain it to His disciples as He does elsewhere when He is speaking in parables or merely figuratively. Mark tells us He always explained what he meant to His disciples. (Mark 4:34 )But no explanation is forthcoming in John 6. Jesus just asks if this teaching causes them to stumble and if they too will leave Him. Jesus makes it clear that this teaching can only be grasped by the faith (the spirit) and cannot be understood in the carnal understanding (the flesh) when He says: "my words are spirit and truth, the spirit gives life, the flesh availeth not. But some of you do not believe." Indeed it is there that Judas turns away in his heart. This was a teaching of Jesus like His teaching about the Resurrection and Ascension, which he also mentions here, understood only after the fact. Paul in 1 Corinthians warns of the fate of those who "fail to recognized the body." It is the same as Judas' fate, death. Lutherans of course hold to the Real Presence under their doctrine of Consubstantiation. Emmaus |
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71 | One Way NOT to Study the Bible | 1 Sam 17:49 | Emmaus | 147947 | ||
"I think that Ed is simply trying to say that one does not have to choose between the two." (faith or obedience) Heb. 11 is not 'either or', but 'both and'!"Tim, Precisely. And on the subject of God's glory: God's saints do not steal or diminish His glory. God is glorified in His saints. As Mary says in Luke 1:46-47 "My soul doth magnify the Lord and my spirit rejoices in God my Savior." 2 Thess 1:10 "when He comes to be glorified in His saints on that day, and to be marveled at among all who have believed--for our testimony to you was believed. " 2 Thess 1:12 "so that the name of our Lord Jesus will be glorified in you, and you in Him, according to the grace of our God and the Lord Jesus Christ. " God Himself glorifies His saints. Rom 8:17 "and if children, heirs also, heirs of God and fellow heirs with Christ, if indeed we suffer with Him so that we may also be glorified with Him." Rom 8:30 "and these whom He predestined, He also called; and these whom He called, He also justified; and these whom He justified, He also glorified." Emmaus |
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72 | One Way NOT to Study the Bible | 1 Sam 17:49 | Emmaus | 147942 | ||
The whole article in context. http://gregscouch.homestead.com/files/biblestudyfrom_hell.htm Here is the section just before where Doc started his quote. "The fact is that most believers already know what they’re supposed to be doing. What they lack is the motivation and empowerment to do so. On our own, we simply aren’t able to obey God. When grace comes to us, however, we aren’t on our own anymore. We can do all things through Christ who strengthens us—grace makes all the difference. “Grace gives us both the motivation and the ability to live Godward lives.” "Real growth in holiness—the kind that’s in the heart first and only secondly in our actions—such growth flows not from of a desire to be good enough, but from a thankful heart that says, “I do believe, help me overcome my unbelief” (Mark 9:24)." Emmaus |
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73 | Confused | 1 Tim 2:12 | Emmaus | 146967 | ||
Seacher, One of my brothers lives in Birmingaham and owns a little Cobblestones shoe and repair store on the highway south of town in Alabaster, across from the Home Depot. Stop in if you are ever in the neighborhood and ask for Eric. Emmaus |
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74 | If we ask for healing does God answer no | 1 Peter | Emmaus | 146335 | ||
Theresa, Does God heal us from the wound of sin which leads to death which we all suffer? Indeed He does, but not by healing us physically, nor by curing us natirally, but rather supernaturaly. Emmaus |
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75 | Evangelism is Religious War | 2 Cor 4:4 | Emmaus | 146291 | ||
Tomb Raider! Grave Robber! Harrower of Hell! Despoiler of principalities and powers! Jesus the Christ! |
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76 | Salvation is of the Lord | Eph 2:8 | Emmaus | 146248 | ||
Doc, Good quote from the Council of Orange. Here is a similar one from the Council of Trent. "It is furthermore declared that in adults the beginning of that justification must proceed from the predisposing grace of God through Jesus Christ, that is, from His vocation, whereby, without any merits on their part, they are called; that they who by sin had been cut off from God, may be disposed through His quickening and helping grace to convert themselves to their own justification by freely assenting to and cooperating with that grace; so that, while God touches the heart of man through the illumination of the Holy Ghost, man himself neither does absolutely nothing while receiving that inspiration, since he can also reject it, nor yet is he able by his own free will and without the grace of God to move himself to justice in His sight. Hence, when it is said in the sacred writings: "Turn ye to me, and I will turn to you",[Zach 1:3] we are reminded of our liberty; and when we reply: "Convert us, O Lord, to thee, and we shall be converted",[Lamentations 5:21] we confess that we need the grace of God." Emmaus |
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77 | Which son did the will of the father? | Matt 21:28 | Emmaus | 146245 | ||
Mark, A parallel OT passage to Matt 28-31 is Ezekiel 18:21-24. "But if the wicked man turns from all his sins which he has committed and observes all My statutes and practices justice and righteousness, he shall surely live; he shall not die. All his transgressions which he has committed will not be remembered against him; because of his righteousness which he has practiced, he will live. Do I have any pleasure in the death of the wicked," declares the Lord GOD, "rather than that he should turn from his ways and live? But when a righteous man turns away from his righteousness, commits iniquity and does according to all the abominations that a wicked man does, will he live? All his righteous deeds which he has done will not be remembered for his treachery which he has committed and his sin which he has committed; for them he will die." Emmaus |
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78 | Under part of the Law? | Col 2:14 | Emmaus | 146196 | ||
Mark, Yes and yes, with the following understanding. I think St. Paul is very clear in Romans that we must "be doers of the Law, not hearers only." But at the same time he is very clear that this does not include the ceremonial "works of the Law" of which circumcised is the most prominent and representative of the other ceremonial aspects of the Mosaic Law (Gal 5:4-5). Paul also makes clear that the Gentiles know the moral law without Moses. This is the universal law sometimes called Natural Law. (Romans 2:12-15, 25-29) I do not think it is an accident or mere coincidence that St. Paul opened and closes his letter to the Romans by refering to "the obedience of faith." (Romans 1:5; 6:15-18; 16:26). And yes God chastises and corrects His children.(Hebrews 12:6) Emmaus |
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79 | Sabbath is Saturday or not ?? | Col 2:16 | Emmaus | 146058 | ||
Merv, "There is historical that the changing of the worship day is a fulfillment of Daniel 7:25." Here is Daniel 7:7,8, 25 "After this, in the visions of the night I saw the fourth beast, different from all the others, terrifying, horrible, and of extraordinary strength; it had great iron teeth with which it devoured and crushed, and what was left it trampled with its feet. "I was considering the ten horns it had, when suddenly another, a little horn, sprang out of their midst, and three of the previous horns were torn away to make room for it. This horn had eyes like a man, and a mouth that spoke arrogantly. ... "He will speak out against the Most High and wear down the saints of the Highest One, and he will intend to make alterations in times and in law; and they will be given into his hand for a time, times, and half a time. " Here is an alternative explanation: "Alexander's empire was different from all the others in that it was Western rather than Oriental in inspiration. The ten horns represent the kings of the Seleucid dynasty, the only part of the Hellenistic empire that concerned the author. The little horn is Antiochus IV Epiphanes (175-163 B.C.), the worst of the Seleucid kings, who usurped the throne." "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 Maccabees 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." NAB footnotes on Daniel 7:7,8,25. Read about the persecution of Antiochus IV here: http://www.nccbuscc.org/nab/bible/1maccabees/1maccabees1.htm#v33 Emmaus |
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80 | Angel? | Mark 15:42 | Emmaus | 146055 | ||
childoflight777, You write in the first person plural. Who is "we" and "us" and how many are you? Emmaus |
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