Supporting Football Clubs,Doing Ashebi,Wearing Wedding Ring Is Sin -Evang Thomps (Page 4)

Too deep into the world of confusion!!

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Posted: at 9-12-2013 11:22 AM (10 years ago) | Hero

please be born again and the holy spirit willhelp you understand the scriptures

Posted: at 9-12-2013 12:52 PM (10 years ago) | Upcoming

hahahahahahahahahahahha

Posted: at 9-12-2013 01:07 PM (10 years ago) | Upcoming

WHAT HIS SAYING IS THROUGH TALK, BUT THE ONE HE IS SAYING WOMAN SHOULD BARB HER HAIR IS WRONG

Posted: at 9-12-2013 01:30 PM (10 years ago) | Upcoming

thank you for your advice mr envangelist, you nor talk about man to man and woman to woman oooo, abi that nor be sin?? na only through death one can abide to this your commandments otherwise e nor easy ooo.. soonext rice and pounded yam self go be sin, na only leave we go dey eat den.. thank you and may God see you through

Posted: at 9-12-2013 01:50 PM (10 years ago) | Newbie

Laugh don finish me

Posted: at 9-12-2013 02:29 PM (10 years ago) | Newbie

First a definition: "To pray," as a verb, has two very distinct meanings:

    1 : to make a request in a humble manner
    2 : to address God or a god with adoration, confession, supplication, or thanksgiving

It is only in this first sense that Catholics "pray" to saints. "To pray" is simply to ask, and it is a common English word as these examples will show: "Comes now Petitioner and, having filed his Motion in Limine, prays this Honorable Court to grant..." or "I pray thee, sir, might I borrow your book?". In the first instance, the Petitioner is not worshipping the Court. In the second, the potential book-borrower is not worshipping the book owner. And if I ever ask you, "Where have you been, pray tell?" I am not worshipping you, trust me!

All worship in the sense of latria is God's alone. All grace comes from God alone. Only Christ can save us. Please read these three sentences again; they are core Catholic doctrine as taught for 2,000 years.

OK, so why pray to saints? We pray to saints to ask them to pray for us, in the same way you might pray for me if I ask and I would pray for you if you ask. Christians are called to pray for each other: James 5:16 "Pray one for another... The effectual fervent prayer of a righteous man availeth much." I imagine that this isn't controversial for you!

Where the problems come in are with the interpretation of the Old Testament prohibition against necromancy and with the Protestant ideas of the nature of death. Let's take these issues one at a time:
 
Necromancy

Please read carefully the verses Leviticus 19:31, Deuteronomy 18:10-12, 1 Samuel 28:3-18, Isaiah 8:19, Isaiah 19:3, and Isaiah 47:12-14 (see below in Relevant Scripture). The Old Testament prohibitions were against sorcery, witchcraft, necromancy (the conjuring of the dead), seeking counsel of the dead, trying to bring back the dead, the use of enchantment -- practices akin to our modern "channeling" and seances -- practices the Church has preached against for 2,000 years. From the Catechism of the Catholic Church:

    2116 All forms of divination are to be rejected: recourse to Satan or demons, conjuring up the dead or other practices falsely supposed to "unveil" the future. Consulting horoscopes, astrology, palm reading, interpretation of omens and lots, the phenomena of clairvoyance, and recourse to mediums all conceal a desire for power over time, history, and, in the last analysis, other human beings, as well as a wish to conciliate hidden powers. They contradict the honor, respect, and loving fear that we owe to God alone.

    2117 All practices of magic or sorcery, by which one attempts to tame occult powers, so as to place them at one's service and have a supernatural power over others - even if this were for the sake of restoring their health - are gravely contrary to the virtue of religion. These practices are even more to be condemned when accompanied by the intention of harming someone, or when they have recourse to the intervention of demons. Wearing charms is also reprehensible. Spiritism often implies divination or magical practices; the Church for her part warns the faithful against it. Recourse to so-called traditional cures does not justify either the invocation of evil powers or the exploitation of another's credulity.

The God of the Living

Now look closely at Mark 12:26-27:

    "But concerning the dead, that they rise, have you not read in the book of Moses, in the burning bush passage, how God spoke to him, saying, "I am the God of Abraham, the God of Isaac, and the God of Jacob'? He is not the God of the dead, but the God of the living. You are therefore greatly mistaken."

There are only two ways we can go with this verse: either Abraham, Isaac, and Jacob are dead in the supernatural realm and God is not their God, which would make God a liar -- an impossibility! -- or Abraham, Isaac, and Jacob are ALIVE and God is their God just as He said.

Now, who appeared with our Lord during His transfiguration (Matthew 17:1-8, see below in Relevant Scripture)? Moses and Elias -- God's righteous men, ALIVE! Matthew 27:53 tells us that on the day of Christ's resurrection, the dead came out of their graves and appeard to many, Revelation tells us that in John's vision of Heaven, he saw the Heavenly Saints burning incense and praying. The Old Testament, too, speaks of the intercession of "dead" Saints as it describes how Moses and Samuel, bodily dead, ask God for mercy for those on earth (Jeremiah 15:1). 2 Maccabees 15:14 describes Judah's vision in which St. Onias the high priest shows him Jeremiah the prophet, now in heaven: "And Onias spoke, saying, 'This is a man who loves the brethren and prays much for the people and the holy city, Jeremiah, the prophet of God'" (Of course, Maccabees was torn out of Protestant Bibles along with 6 other books in the 16th century during the Protestant Reformation, even though those books, called by Catholics the "Deuterocanonical books" and by Protestants the "Apocrypha," were in the same version of the Old Testament (the Septuagint) read and quoted by the apostles. This is agreed upon by most Biblical scholars and is evident by the fact that the Septuagint is referenced over 300 times in the New Testament).

Hebrews 12:1 tells us that we are surrounded by a "great cloud of witnesses"! Think of it! We are surrounded not only by God's Love, the Spirit of the Comforter, and the marvelous evidence of His greatness -- sacramental nature, but we are surrounded by His angels and His saints who pray for us and intercede for us! The entire universe glorifies His name! This thorougly Scriptural and Catholic view is expressed in the phrase "The Communion of Saints," used to describe the concept of the Mystical Body of Christ (His Church) being made of three parts: the Church Militant (Christians on earth); the Church Suffering (Christians who are being cleansed in Purgatory before they stand before Almighty God), the Church Triumphant (Christians in Heaven).

  
But all Christians are saints!

Yes, in the broad sense, which is why the Catholic Church refers to the Communion of Saints which includes those Christians on earth and in Purgatory. But the Saints that have been canonized are simply those men and women whose holiness sets an example for all Christians to follow. They are people especially recognized by the Church as role models for us to emulate and as friends we can turn to for prayer.

The secular world rightly honors its heroes -- the brave soldiers, the brilliant scientists, the artists, etc. --- and it even makes up pretend heroes with the Batmans and Supermans found in comic books. For Catholics, the hero is a man of virtue, and the heroine is the woman whose dedication to Christ makes her truly worthy of respect.

You are not alone, my fellow Christian! Even if you feel as though you are the loneliest person on earth, God's Saints, our brothers and sisters in Christ, want to pray for you! And their prayers are more efficacious than the prayers of most of our Christian brothers and sisters in this realm because those in Heaven have been purified and stand in the very Presence of God. Nothing unclean enters Heaven (Revelation 21:27)! Those who are there are fully partaking in the divine nature:

Posted: at 9-12-2013 03:27 PM (10 years ago) | Newbie

First a definition: "To pray," as a verb, has two very distinct meanings:

    1 : to make a request in a humble manner
    2 : to address God or a god with adoration, confession, supplication, or thanksgiving

It is only in this first sense that Catholics "pray" to saints. "To pray" is simply to ask, and it is a common English word as these examples will show: "Comes now Petitioner and, having filed his Motion in Limine, prays this Honorable Court to grant..." or "I pray thee, sir, might I borrow your book?". In the first instance, the Petitioner is not worshipping the Court. In the second, the potential book-borrower is not worshipping the book owner. And if I ever ask you, "Where have you been, pray tell?" I am not worshipping you, trust me!

All worship in the sense of latria is God's alone. All grace comes from God alone. Only Christ can save us. Please read these three sentences again; they are core Catholic doctrine as taught for 2,000 years.

OK, so why pray to saints? We pray to saints to ask them to pray for us, in the same way you might pray for me if I ask and I would pray for you if you ask. Christians are called to pray for each other: James 5:16 "Pray one for another... The effectual fervent prayer of a righteous man availeth much." I imagine that this isn't controversial for you!

Where the problems come in are with the interpretation of the Old Testament prohibition against necromancy and with the Protestant ideas of the nature of death. Let's take these issues one at a time:
 
Necromancy

Please read carefully the verses Leviticus 19:31, Deuteronomy 18:10-12, 1 Samuel 28:3-18, Isaiah 8:19, Isaiah 19:3, and Isaiah 47:12-14 (see below in Relevant Scripture). The Old Testament prohibitions were against sorcery, witchcraft, necromancy (the conjuring of the dead), seeking counsel of the dead, trying to bring back the dead, the use of enchantment -- practices akin to our modern "channeling" and seances -- practices the Church has preached against for 2,000 years. From the Catechism of the Catholic Church:

    2116 All forms of divination are to be rejected: recourse to Satan or demons, conjuring up the dead or other practices falsely supposed to "unveil" the future. Consulting horoscopes, astrology, palm reading, interpretation of omens and lots, the phenomena of clairvoyance, and recourse to mediums all conceal a desire for power over time, history, and, in the last analysis, other human beings, as well as a wish to conciliate hidden powers. They contradict the honor, respect, and loving fear that we owe to God alone.

    2117 All practices of magic or sorcery, by which one attempts to tame occult powers, so as to place them at one's service and have a supernatural power over others - even if this were for the sake of restoring their health - are gravely contrary to the virtue of religion. These practices are even more to be condemned when accompanied by the intention of harming someone, or when they have recourse to the intervention of demons. Wearing charms is also reprehensible. Spiritism often implies divination or magical practices; the Church for her part warns the faithful against it. Recourse to so-called traditional cures does not justify either the invocation of evil powers or the exploitation of another's credulity.

The God of the Living

Now look closely at Mark 12:26-27:

    "But concerning the dead, that they rise, have you not read in the book of Moses, in the burning bush passage, how God spoke to him, saying, "I am the God of Abraham, the God of Isaac, and the God of Jacob'? He is not the God of the dead, but the God of the living. You are therefore greatly mistaken."

There are only two ways we can go with this verse: either Abraham, Isaac, and Jacob are dead in the supernatural realm and God is not their God, which would make God a liar -- an impossibility! -- or Abraham, Isaac, and Jacob are ALIVE and God is their God just as He said.

Now, who appeared with our Lord during His transfiguration (Matthew 17:1-8, see below in Relevant Scripture)? Moses and Elias -- God's righteous men, ALIVE! Matthew 27:53 tells us that on the day of Christ's resurrection, the dead came out of their graves and appeard to many, Revelation tells us that in John's vision of Heaven, he saw the Heavenly Saints burning incense and praying. The Old Testament, too, speaks of the intercession of "dead" Saints as it describes how Moses and Samuel, bodily dead, ask God for mercy for those on earth (Jeremiah 15:1). 2 Maccabees 15:14 describes Judah's vision in which St. Onias the high priest shows him Jeremiah the prophet, now in heaven: "And Onias spoke, saying, 'This is a man who loves the brethren and prays much for the people and the holy city, Jeremiah, the prophet of God'" (Of course, Maccabees was torn out of Protestant Bibles along with 6 other books in the 16th century during the Protestant Reformation, even though those books, called by Catholics the "Deuterocanonical books" and by Protestants the "Apocrypha," were in the same version of the Old Testament (the Septuagint) read and quoted by the apostles. This is agreed upon by most Biblical scholars and is evident by the fact that the Septuagint is referenced over 300 times in the New Testament).

Hebrews 12:1 tells us that we are surrounded by a "great cloud of witnesses"! Think of it! We are surrounded not only by God's Love, the Spirit of the Comforter, and the marvelous evidence of His greatness -- sacramental nature, but we are surrounded by His angels and His saints who pray for us and intercede for us! The entire universe glorifies His name! This thorougly Scriptural and Catholic view is expressed in the phrase "The Communion of Saints," used to describe the concept of the Mystical Body of Christ (His Church) being made of three parts: the Church Militant (Christians on earth); the Church Suffering (Christians who are being cleansed in Purgatory before they stand before Almighty God), the Church Triumphant (Christians in Heaven).

 
But all Christians are saints!

Yes, in the broad sense, which is why the Catholic Church refers to the Communion of Saints which includes those Christians on earth and in Purgatory. But the Saints that have been canonized are simply those men and women whose holiness sets an example for all Christians to follow. They are people especially recognized by the Church as role models for us to emulate and as friends we can turn to for prayer.

The secular world rightly honors its heroes -- the brave soldiers, the brilliant scientists, the artists, etc. --- and it even makes up pretend heroes with the Batmans and Supermans found in comic books. For Catholics, the hero is a man of virtue, and the heroine is the woman whose dedication to Christ makes her truly worthy of respect.

You are not alone, my fellow Christian! Even if you feel as though you are the loneliest person on earth, God's Saints, our brothers and sisters in Christ, want to pray for you! And their prayers are more efficacious than the prayers of most of our Christian brothers and sisters in this realm because those in Heaven have been purified and stand in the very Presence of God. Nothing unclean enters Heaven (Revelation 21:27)! Those who are there are fully partaking in the divine nature:

Posted: at 9-12-2013 03:36 PM (10 years ago) | Newbie

Awon wehrey

Posted: at 9-12-2013 03:44 PM (10 years ago) | Upcoming

Hahahahaha!I cldnt finish reading it. No 2 and d bible verse he refered to r two opposite things. The man must be high on substance mtchew

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Posted: at 9-12-2013 04:18 PM (10 years ago) | Gistmaniac