Results 61 - 80 of 1443
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Results from: Notes Author: Emmaus Ordered by Verse |
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Results | Verse | Author | ID# | |||
61 | Do portals exist between heaven n earth? | Bible general Archive 2 | Emmaus | 126640 | ||
Ok you guys, stop paternizing me. Emmaus |
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62 | Thsi is a genuine Miracel !! | Bible general Archive 2 | Emmaus | 127195 | ||
The Te Deum, the traditional hymn of thanksgiving. In thanks for Justme's healing. You are God we praise you; You are the Lord: we acclaim you; You are eternal father: all creation worships you. To you all angels, all the powers of heaven Cherubim and Seraphim, sing in endless praise; Holy, holy, holy, Lord, God of power and might, heaven and earth are fiull of your glory. The glorious company of apostles praise you. The noble fellowship of prophets praise you. The white-robed army of martyrs praise you. Throughout the world the holy Church acclaims you: Father, of majesty unbounded, your true and only Son, worthy of all worship, and the holy spirit, advocate and guide. You, Christ, are the king of glory, the eternal Son of the Father. When you became man to set us free you did not spurn the Virgin's womb. You overcame the sting of death, and opened the kingdom of heaven to all believers. You are seated at God's right hand in glory. We believe that you will come and be our judge. Come then Lord, and help your people, bought with the price of your own blood, and bring us with your saints to glory everlasting. |
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63 | Christians before Jesus came | Bible general Archive 2 | Emmaus | 128644 | ||
Steve, Otherwise stated this way. "The divine plan of Revelation is realized simultaneously by deeds and words which are intrinsically bound up with each other and shed light on each another. It involves a specific divine pedagogy: God communicates himself to man gradually. He prepares him to welcome by stages the supernatural Revelation that is to culminate in the person and mission of the incarnate Word, Jesus Christ." http://www.scborromeo.org/ccc/p1s1c2a1.htm Emmaus |
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64 | Christians before Jesus came | Bible general Archive 2 | Emmaus | 128763 | ||
chesed, My post was not a suggestion that you are Catholic. It merely reflects that I am. So I often quote Catholic sources to show how they express similar thoughts. Emmaus |
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65 | Christians before Jesus came | Bible general Archive 2 | Emmaus | 128767 | ||
chesed, I think everyone can agree that Jesus was not only "showing' but actually had a "Messianic consciousness" because He is the Messiah and so it should be not great surprise that He would fulfill Messianic prophecies. Zechariah 9 :9-17, is obviously a Messianic prophecy. I am not sure that the use of the phrase "to make Jesus fulfill these" is a felicitous choice of words. In any case, I think everyone had made their points and positions clear. We are not required to debate until one party is converted by the other. Perhaps we could all move on to another area of discussion? Please! Everyone! Emmaus |
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66 | Christians before Jesus came | Bible general Archive 2 | Emmaus | 128769 | ||
chesed, "I wasn't sure if this site was open to Catholics, so I wanted to state that I was not. But I am glad to see that your view is accepted here." I have been here for several years. I do not know if I would say my Catholic views are always "accepted" here. They are when the Catholic and Protestants view coincide. Otherwise they are generally courteously "respected", so long as I can cite sciptural sources, but not necessarily "accepted." There is a lesson I have learned that would be good for many others to take to heart. When I see that agreement with my position is not likely, having made my point, I move on to other topics. Prudence in this regard is a indispensable virtue. Those who seems incapable of breaking off from a debate do not seem to last long here. Long debates are considered divisive and not good for the Forum. Warnings and revocations of privileges are sent to those who wear out their welcome by endless debate which drives others away from the site. I hope this advice increases your longevity here. Emmaus |
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67 | Is the bible complete and inerrant? | Bible general Archive 2 | Emmaus | 130455 | ||
"Who specifically closed the canon of scripture?I always thought that it was the Catholic Church, but I could be way off here. What specific church fathers are you referring to? What are their names?" I think you are right on the mark. most of the Church Fathers were Bishops of the Church. Here is a link to their names and writings. http://www.ccel.org/fathers2/ Emmaus |
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68 | homosexuality | Bible general Archive 2 | Emmaus | 130467 | ||
GB, "Would you not say that it is likely that those guilty of the lifestyle of the sodomite could be "possessed"?" I am not qualified to make that determination. So no, I would not say that. Emmaus |
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69 | in gods word,a pastor to perform marriag | Bible general Archive 2 | Emmaus | 131290 | ||
tnk, I do not know about other churches, but in the Ctaholic Church, the actual ministers of the Sacrament of Matrimony are the man and woman marrying one another. The priest or deacon is merely the offcial witness of the Church to this marriage covenant sacrament. Emmaus |
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70 | Have you ever read a book by a Catholic? | Bible general Archive 2 | Emmaus | 131495 | ||
"This is simply a misuse of Scripture. The sacraments have no derived power. It sounds good, but the Bible never hints at this. And I could easily give other examples." Steve, This you your opinion. The majority of Christians in the world, Catholic and Eastern Orthodox, have a diametrically opposed posiiton and interpretation of Scripture. You have no idea how offensive it is to Catholics to hear the presumtive judgement that they are not Christians. It is the height of arrogance on the part of those who make that judgement which should be left to God alone. What Dalcent may not be aware of is that the same judgement is often also made by the same people about other Protestant Christians who do not share their exact understanding of how ( a verbal profession of faith vs a verbal and physical, i.e scramental profession, of faith in Christ)one is justified rather than by Whom one is justified. Emmaus |
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71 | Have you ever read a book by a Catholic? | Bible general Archive 2 | Emmaus | 131513 | ||
Steve, I did not say or mean to imply that you said me or Dalcent were not Christians. However, I was explaining why moey got such a strong reaction from Dalcent for stating in so many words that Catholics are not Christians. Emmaus |
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72 | Have you ever read a book by a Catholic? | Bible general Archive 2 | Emmaus | 131515 | ||
Glorybound, "Why do Catholics go before Priests to confess their sins?" See John 20:22-23 Emmaus |
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73 | Have you ever read a book by a Catholic? | Bible general Archive 2 | Emmaus | 131548 | ||
Glorybound, " I see no connection between John 20:22-23 and any of my questions." If you do not see the connection between your question, "Why do Catholics go before Priests to confess their sins?" and John 20:23 "If you forgive the sins of any, their sins have been forgiven them; if you retain the sins of any, they have been retained." and James 5:16 Therefore, confess your sins to one another, and pray for one another so that you may be healed. The effective prayer of a righteous man can accomplish much. then perhaps you will understand this answer. Because we choose to! Emmaus |
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74 | Have you ever read a book by a Catholic? | Bible general Archive 2 | Emmaus | 131555 | ||
GB, "I'm still curious concerning the praying to the saints though." These two links should answer that question. http://www.catholic.com/library/Praying_to_the_Saints.asp http://www.catholic.com/library/Intercession_of_the_Saints.asp Emmaus |
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75 | How am I saved? | Bible general Archive 2 | Emmaus | 131556 | ||
Brad, Dalcent wrote, "I would respectfully take issue with your statement that " I don't believe that all our future sins are forgiven; after all Jesus instituted the Lord's Prayer in which we regularly ask forgiveness for our ongoing sins. I do not believe the Bible anywhere teaches that we are forgiven all our sins past, present and future, and it gives many stern warnings against both apostasy and ongoing sin." Dalcent BradK responded, "The main problem with this view is that it negates the all-sufficiency of Christs' atoning sacrifice on the cross! If all only our past sins are forgiven, then redemption is not complete and Christ must therefore go to the cross again- an impossibility according to Romans 6:9! Hebrews 9:12 clearly tells us "He entered the holy place once for all, having obtained eternal redemption." Further in 9:22 says "...and without shedding of blood there is no forgiveness." BradK I would say Dalccent's view does not negate the all-sufficiency of Christ's sacrifice on the cross. Nor does it imply that He need be crucified again. It is we who must take up our cross daily and follow Christ. Dalcent merely asserts that the application of those merits of Christ's sacrifice, his finished work are not fully applied until one has "finished the race" as Paul put it. The application of those merits will not be complete until the resurrection of the body on the last day.(Rom 8:23) Otherwise, why did Paul fear "stumbling, so as to fall"? We are eternally secure if we have "perserved to the end" and though God may know who will persevere to the end before the end, we do not. So for those who will and do persevere to the end, their future sins will be forgiven. But the future sins of those who do not and will not persevere to the end will not be forgiven. And yes, those who will peservere do so by grace merited by Christ's one sacrifice on the cross. Emmaus |
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76 | Have you ever read a book by a Catholic? | Bible general Archive 2 | Emmaus | 131594 | ||
Tim, What constitutes the "obedience of faith" that opens and closes Romans? "Of" indicates that obedience is an integral component "of" faith, not some separate entity, and obedience is not a passive quality. Paul and James compliment one another, they do not contradict. They are both using Abraham as the example of obedient saving faith that was more than a passive virtue. God does not call us to passivity and his grace and faith are not passive gifts, they are transforming and dynamic. Paul himself uses the example of the children of Hagar and Sarah to demonstrate the difference between the obedience of faith and obedience under the law. We are children of God and our obedience is different from the servile obedience of slave children and has a different motivation and a different reward, even though it is a reward for a gift that is exercised. Emmaus |
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77 | should a catholic marraige be sanctified | Bible general Archive 2 | Emmaus | 131607 | ||
gods son, Having read your post and being a Catholic myself, may I suggest that you were very poorly catechised and significantly misunderstand what the Catholic Church teaches on the subjects you have mentioned, the fact that your were a member for years not withstanding. If I believe what you apparently believe about the Catholic Church, and the Catholic Church actually taught that, I would not still be in it. But it does not teach what you think it does. I am sorry you did not receive a proper instruction or understanding of the Catholic faith. Emmaus |
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78 | should a catholic marraige be sanctified | Bible general Archive 2 | Emmaus | 131633 | ||
COuntry Girl, I do believe all that the Catholic Church teaches, but I do not belive some of what you think the Catholic Church teaches or what some people who identifiy themselves as Catholics mistakenly believe the Catholic Church teaches.. For example, I do not believe that the pope is equal to God Himself, because the Catholic Church does not teach that. Nor does the Catholic Church teach that everything the pope utters is an infallible pronouncement. It is a very narrow and limited doctrine confined to certain teaches related to faith and morals made in a specific manner. And yes I do believe in the Communion of Saints and that we pray with and for one another. I do ask the saints in heaven to pray for me just as I ask the saints here on hear to pray for me. We are all alive in Christ. If you wish to know in depth what I believe, and what the Catholic Church actually teaches, please feel free to look at the Catechism, which can be found at this link: http://www.scborromeo.org/ccc/ccc_toc2.htm For my own explanation of a few of these subjects here on the Forum please see these previous posts and threads: 27130 26328 Emmaus |
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79 | should a catholic marraige be sanctified | Bible general Archive 2 | Emmaus | 131635 | ||
Sorry to disappoint you. I do believe in papal infallability. I simply do not believe in your misunderstanding of it. Here is an excerpt from the Newadvent webite article you referenced. Read it very carefuly. It explains the limits of this charism and the specific circumsatnces under which it applies. For example, "ex cathedra" means from the chair (of Peter)which conotes Peter's authority given in Matt 16:18. When such a pronouncement is made it must be done with an explicit indication that the pope is speaking in that capacity. It s a negative charism in that it prevents error. It is not a positive gift such as inspiration. I suggest you read that entire article again very carefully so as to at least properly understand it if not agreeing with it. http://www.newadvent.org/cathen/07790a.htm "The Vatican Council has defined as "a divinely revealed dogma" that "the Roman Pontiff, when he speaks ex cathedra -- that is, when in the exercise of his office as pastor and teacher of all Christians he defines, by virtue of his supreme Apostolic authority, a doctrine of faith or morals to be held by the whole Church -- is, by reason of the Divine assistance promised to him in blessed Peter, possessed of that infallibility with which the Divine Redeemer wished His Church to be endowed in defining doctrines of faith and morals; and consequently that such definitions of the Roman Pontiff are irreformable of their own nature (ex sese) and not by reason of the Church's consent" (Densinger no. 1839 -- old no. 1680). For the correct understanding of this definition it is to be noted that: what is claimed for the pope is infallibility merely, not impeccability or inspiration (see above under I). the infallibility claimed for the pope is the same in its nature, scope, and extent as that which the Church as a whole possesses; his ex cathedra teaching does not have to be ratified by the Church's in order to be infallible. infallibility is not attributed to every doctrinal act of the pope, but only to his ex cathedra teaching; and the conditions required for ex cathedra teaching are mentioned in the Vatican decree: The pontiff must teach in his public and official capacity as pastor and doctor of all Christians, not merely in his private capacity as a theologian, preacher ar allocutionist, nor in his capacity as a temporal prince or as a mere ordinary of the Diocese of Rome. It must be clear that he speaks as spiritual head of the Church universal. Then it is only when, in this capacity, he teaches some doctrine of faith or morals that he is infallible (see below, IV). Further it must be sufficiently evident that he intends to teach with all the fullness and finality of his supreme Apostolic authority, in other words that he wishes to determine some point of doctrine in an absolutely final and irrevocable way, or to define it in the technical sense (see DEFINITION). These are well-recognized formulas by means of which the defining intention may be manifested. Finally for an ex cathedra decision it must be clear that the pope intends to bind the whole Church. To demand internal assent from all the faithful to his teaching under pain of incurring spiritual shipwreck (naufragium fidei) according to the expression used by Pius IX in defining the Immaculate Conception of the Blessed Virgin. Theoretically, this intention might be made sufficiently clear in a papal decision which is addressed only to a particular Church; but in present day conditions, when it is so easy to communicate with the most distant parts of the earth and to secure a literally universal promulgation of papal acts, the presumption is that unless the pope formally addresses the whole Church in the recognized official way, he does not intend his doctrinal teaching to be held by all the faithful as ex cathedra and infallible." Emmaus |
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80 | should a catholic marraige be sanctified | Bible general Archive 2 | Emmaus | 131640 | ||
BradK, As me something easy like how can a Church full of sinners be a spotless bride? ;-) Or how can a bunch of bumblers like the apostles teach and spread the faith without error? I presume you believe they did do that. The following article may be more helpful than anything I could write. I have quoted its closing paragraph. http://www.catholic.com/library/Papal_Infallibility.asp "Since Christ said the gates of hell would not prevail against his Church (Matt. 16:18b), this means that his Church can never pass out of existence. But if the Church ever apostasized by teaching heresy, then it would cease to exist; because it would cease to be Jesus' Church. Thus the Church cannot teach heresy, meaning that anything it solemnly defines for the faithful to believe is true. This same reality is reflected in the Apostle Paul's statement that the Church is "the pillar and foundation of the truth" (1 Tim. 3:15). If the Church is the foundation of religious truth in this world, then it is God's own spokesman. As Christ told his disciples: "He who hears you hears me, and he who rejects you rejects me, and he who rejects me rejects him who sent me" (Luke 10:16)." Emmaus |
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