Results 81 - 100 of 3728
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Results from: Answered Bible Questions, Answers, Unanswered Bible Questions, Notes Author: Emmaus Ordered by Date |
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Results | Verse | Author | ID# | |||
81 | Explain Galatians gospel of circumcision | 1 Cor 7:19 | Emmaus | 166459 | ||
See also Colosians 2:11-13 "and in Him you were also circumcised with a circumcision made without hands, in the removal of the body of the flesh by the circumcision of Christ; having been buried with Him in baptism, in which you were also raised up with Him through faith in the working of God, who raised Him from the dead. When you were dead in your transgressions and the uncircumcision of your flesh, He made you alive together with Him, having forgiven us all our transgressions, " Baptism has replaced circumsion. Emmaus |
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82 | Why did Jesus ask Peter 3 times do you l | John 21:15 | Emmaus | 165983 | ||
It may have been a reminder of Peter denying Him three times(John 18:15-27), or just to emphatically make a point with Peter. | ||||||
83 | matt.15:2 why was jesus being criticized | Matt 15:2 | Emmaus | 165961 | ||
katcoon, Here is the NAB footnote on Matt 15:1-20 addressing your question. "Footnotes 1 [1-20] This dispute begins with the question of the Pharisees and scribes why Jesus' disciples are breaking the tradition of the elders about washing one's hands before eating (Matthew 15:2). Jesus' counterquestion accuses his opponents of breaking the commandment of God for the sake of their tradition (Matthew 15:3) and illustrates this by their interpretation of the commandment of the Decalogue concerning parents (Matthew 15:4-6). Denouncing them as hypocrites, he applies to them a derogatory prophecy of Isaiah (Matthew 15:7-8). Then with a wider audience (the crowd, Matthew 15:10) he goes beyond the violation of tradition with which the dispute has started. The parable (Matthew 15:11) is an attack on the Mosaic law concerning clean and unclean foods, similar to those antitheses that abrogate the law (Matthew 5:31-32, 33-34, 38-39). After a warning to his disciples not to follow the moral guidance of the Pharisees (Matthew 15:13-14), he explains the parable (Matthew 15:15) to them, saying that defilement comes not from what enters the mouth (Matthew 15:17) but from the evil thoughts and deeds that rise from within, from the heart (Matthew 15:18-20). The last verse returns to the starting point of the dispute (eating with unwashed hands). Because of Matthew's omission of Mark 7:19b, some scholars think that Matthew has weakened the Marcan repudiation of the Mosaic food laws. But that half verse is ambiguous in the Greek, which may be the reason for its omission here." "2 [2] The tradition of the elders: see the note on Mark 7:5. The purpose of the handwashing was to remove defilement caused by contact with what was ritually unclean." "3 [3-4] For the commandment see Exodus 20:12; Deut 5:16); 21:17. The honoring of one's parents had to do with supporting them in their needs." Mark 17:3,5,11 footnote. "2 [3] Carefully washing their hands: refers to ritual purification." "3 [5] Tradition of the elders: the body of detailed, unwritten, human laws regarded by the scribes and Pharisees to have the same binding force as that of the Mosaic law; cf Gal 1:14." "4 [11] Qorban: a formula for a gift to God, dedicating the offering to the temple, so that the giver might continue to use it for himself but not give it to others, even needy parents." http://www.nccbuscc.org/nab/bible/matthew/matthew15.htm Emmaus |
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84 | Matthew 23:9 V.S. Catholics | Matt 23:9 | Emmaus | 165917 | ||
Get thee behind me Doc! Emmaus |
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85 | Matthew 23:9 V.S. Catholics | Matt 23:9 | Emmaus | 165915 | ||
Aquadisk, Perhaps a little word study is in order. In Matt 23 Jesus was beginning to pronounce the "woes" against the Scribes and Pharisees for their hypocracy. They claimed to be fathers (exercising authority) and "teachers" to the people, but instead of providing comfort and spiritual food and teaching to their people they placed "heavy burdens" on them and were "blind guides." Hyperbole and metaphor and I suspect sarcasm if that would not be considered blasphemy are used here by Jesus to point out their hypocracy. Surely at least we all call our own earthy fathers, "Father," without violating the true spirit of this passage. The Decalogue tells us to honor our father and mother The word "father" applied to men is found in many places in the New Testament. Jesus mentions earthly fathers in many of his parables. Jesus also refers to "your father Abraham,"(John 8). St. Paul (Rom 4:12)refers to "our father Abraham." See also Stephen's use of "brothers and fathers" and "father Abraham" in Acts 7:2. More to the point St Paul refers to himself as "father" to the Corinthians in 1 Cor 7:8 and calls Timothy his "beloved and faithful son," ovbviously referring to himself as a spiritual father to Timothy. It is in this sense and in this tradition that Catholics referr to their pastors as "Father" and the bishop of Rome as "Pope" from the Italian Pappa. They are the spititual fathers of the local and universal Church community. They provide spiritual food from the Scriptures and the Eucharist. And like fathers they exercise authority and provide counsel and encouragement to members of their spiritual families to lead good moral lives in Christ. No one confuses them with God any more than we confuse our physical fathers with God. Although we have one High Priest in Jesus, yet we are all called to share in that Royal Priesthood. So it is that although we all have one Father in heaven, yet we have and are (some of us)earthly fathers also in various capacities both physical and spiritual. All these offices come from God and are subsidiary to Him who works through earthly fathers, bith physical and spiritual. The problem comes when people start to confuse themselves with God because of the titles which are given to them, or even worse titles they give to themselves. As Jesus said, "Woe" to them. And He warns the Apostles and us against that pitfall. Emmaus |
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86 | Matthew 23:9 V.S. Catholics | Matt 23:9 | Emmaus | 165913 | ||
Aqyuadisk, "Among ... most common complaints against the Catholic faith is this: "You Catholics violate Scripture when you call your priests "Father." After all, Scripture says, "Call no man your father on earth" (Matt. 23:9)." You might point out ... that not only are we told not to call any man "father," we're told not to call any man "rabbi" (Matt. 23:8), which means "teacher" (John 1:38). This restriction must apply also to the word "doctor," which comes from the Latin for "teacher." Yet your Fundamentalist friends commonly refer to their pastor as "Dr. Such-and-So." Are they violating the command they accuse Catholics of violating, or is there a basic confusion at play? Note that in some passages a person is referred to as another's spiritual son, implying the other person is the spiritual father. "All those who sat in the Sanhedrin looked intently at him and saw that his face was like the face of an angel. And the high priest said, "Is this so?" And Stephen said, "My brothers and fathers, listen. The God of glory appeared to our father Abraham, when he was in Mesopotamia"" (Acts 6:14, 7:1-2). "Paul stood on the steps and motioned with his hand to the people; when all was quiet, he addressed them in Hebrew, "My brothers and fathers, listen to what I am about to say to you in my defense"" (Acts 21:40, 22:1). "It depends on faith, in order that the promise may rest on grace and be guaranteed to all his descendants--not only to the adherents of the law but also to those who share the faith of Abraham, for he is the father of us all, as it is written, "I have made you the father of many nations"" (Rom. 4:16-17). "I do not write this to make you ashamed, but to admonish you as my beloved children. For though you have countless guides in Christ, you do not have many fathers. For I became your father in Christ Jesus" (1 Cor. 4:14-15). "You know how, like a father with his children, we exhorted each one of you and encouraged you and charged you to lead a life worthy of God, who calls you into his own kingdom and glory" (1Thess. 2:11-12). "God is treating you as sons; for what son is there whom his father does not discipline? If you are left without discipline, in which all have participated, then you are illegitimate children and not sons. Besides this, we have had earthly fathers to discipline us and we respected them. Shall we not much more be subject to the Father of spirits and live?" (Heb. 12:7-9). "This charge I commit to you, Timothy, my son" (1 Tim. 1:18). "You then, my son, be strong in the grace that is in Jesus Christ" (2 Tim. 2:1). "I appeal to you for my child, Onesimus, whose father I have become in my imprisonment" (Philem. 10). "I am writing to you, fathers, because you know him who is from the beginning. . . . I write to you, fathers, because you know him who is from the beginning" (1 John 2:13). Copyright 1979-2005 Catholic Answers. http://www.catholic.com/thisrock/1994/9407vbv.asp |
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87 | Exodus Part I | Deut 5:7 | Emmaus | 165912 | ||
Nightjay, Deuteronomy 5:6-21 also lists the ten commandments. You might want to start with the chart at this link: http://www.scborromeo.org/ccc/command.htm And continue indepth at this link: http://www.scborromeo.org/ccc/p3s2.htm and this link: http://www.scborromeo.org/ccc/p3s2c1a1.htm#III Emmaus |
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88 | Pre, post, or mid tribulation rapture? | 1 Thess 4:17 | Emmaus | 165885 | ||
Huron, You might find the artrticler at this link interesting on the subject. http://www.catholic.com/library/rapture.asp Emmaus |
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89 | offering to God for a fragrant aroma | Eph 5:2 | Emmaus | 165693 | ||
"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 ones." 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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90 | 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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91 | 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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92 | 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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93 | Fair multitude die without gospel? | Rom 1:20 | Emmaus | 165492 | ||
wry, We know that God is just and merciful. Fair is a "soft" word the meaning of which is very subjective. The plain fact is, we do not know whom God has saved and whom he has not saved. That is His business. Our business is to be about the job He gave to us: to preach the good news (not the bad news). The three theological, Godly, Gospel, Good News, virtues are FAITH, HOPE and CHARITY. "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." The Catechism http://www.scborromeo.org/ccc/p123a9p3.htm#848 Emmaus |
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94 | Mentally incapacitated can be saved? | 2 Tim 3:15 | Emmaus | 165491 | ||
"How can someone learn the scriptures unto salvation if he is mentally or psychologically incapacitated?" He probably will not learn the scriptures. "Will he go to hell?" Not if God saves him by grace. How many many illiterate Christians over the centuries do you think were saved with ever being able to read a single word of scripture? Perhaps for them the Gospel and "faith cometh by hearing and hearing by the Word of God" being preached. Can a child have faith by hearing the Gospel? I think yes. In the end we all have to rely on God's mercy and grace for we are all spiritually if not "mentally and psychologically incapcitated" when it comes to our own salvation. It is not about our capacity, but rather about God's capacity. Even if we are "incapcitated," God is not. Think of the possessed in the Gospel whom Jesus delivered from bondage. You don't get much more mentally and psychologically incapacitated than that. God is capable, He has the capcity. Emmaus |
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95 | 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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96 | Abramhan circumcised | Gen 17:24 | Emmaus | 165488 | ||
Let us give thanks that under the new Covenant "baptism is the circumcision of Christ." (Col 2:11-12) This certainly removes a rather severe impediment to adult males entering the Covenant. Circumcison as an asdult male. Now that is a real demostration of committment. Emmaus |
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97 | After death can saints see whats going o | Ecclesiastes | Emmaus | 165308 | ||
cpowell, How anyone can read Revelation 4, 5 and on and not acknowledge that there are saints in heaven who are aware and intrerested in what God is doing and intends to do on earth is beyond me. Give it a read. Emmaus |
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98 | Transfiguration HELP! | Matt 17:3 | Emmaus | 165222 | ||
MaggieS, Note that on the mountain of the Transfiguration Jesus speaks of his pending "departure." This is the same word used for Exodus, which of course followed immediately upon the first Passover. Jesus and his death on the cross is our Passover. Emmaus |
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99 | Transfiguration HELP! | Matt 17:3 | Emmaus | 165220 | ||
MaggieS, "A foretaste of the Kingdom: the Transfiguration "From the day Peter confessed that Jesus is the Christ, the Son of the living God, the Master "began to show his disciples that he must go to Jerusalem and suffer many things. . . and be killed, and on the third day be raised." Peter scorns this prediction, nor do the others understand it any better than he. In this context the mysterious episode of Jesus' Transfiguration takes place on a high mountain, before three witnesses chosen by himself: Peter, James and John. Jesus' face and clothes become dazzling with light, and Moses and Elijah appear, speaking "of his departure, which he was to accomplish at Jerusalem". A cloud covers him and a voice from heaven says: "This is my Son, my Chosen; listen to him!" "For a moment Jesus discloses his divine glory, confirming Peter's confession. He also reveals that he will have to go by the way of the cross at Jerusalem in order to "enter into his glory". Moses and Elijah had seen God's glory on the Mountain; the Law and the Prophets had announced the Messiah's sufferings. Christ's Passion is the will of the Father: the Son acts as God's servant; the cloud indicates the presence of the Holy Spirit. "The whole Trinity appeared: the Father in the voice; the Son in the man; the Spirit in the shining cloud." "You were transfigured on the mountain, and your disciples, as much as they were capable of it, beheld your glory, O Christ our God, so that when they should see you crucified they would understand that your Passion was voluntary, and proclaim to the world that you truly are the splendour of the Father. "On the threshold of the public life: the baptism; on the threshold of the Passover: the Transfiguration. Jesus' baptism proclaimed "the mystery of the first regeneration", namely, our Baptism; the Transfiguration "is the sacrament of the second regeneration": our own Resurrection. From now on we share in the Lord's Resurrection through the Spirit who acts in the sacraments of the Body of Christ. The Transfiguration gives us a foretaste of Christ's glorious coming, when he "will change our lowly body to be like his glorious body." But it also recalls that "it is through many persecutions that we must enter the kingdom of God": "Peter did not yet understand this when he wanted to remain with Christ on the mountain. It has been reserved for you, Peter, but for after death. For now, Jesus says: "Go down to toil on earth, to serve on earth, to be scorned and crucified on earth. Life goes down to be killed; Bread goes down to suffer hunger; the Way goes down to be exhausted on his journey; the Spring goes down to suffer thirst; and you refuse to suffer?" The Catechism http://www.scborromeo.org/ccc/p122a3p3.htm#554 Emmaus |
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100 | who was nehemiah | Nehemiah | Emmaus | 164946 | ||
Lively 1952, This link may help. http://www.nccbuscc.org/nab/bible/nehemiah/intro.htm |
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