Scholars Corner

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I do not know exactly how to ask these questions. Also, the question seems to imply an answer.

But here goes, on the mountain Moses saw our salvation: How did he see it?

Did Moses see Messiah as the Sabbath (rest in Him)?

Did Moses see Messiah as First Fruits (He is first fruits)?

Did Moses see Messiah as Day of Atonement/Expiation?

: Temple, Sun, Promise Land, Passover, Unleavened Bread, Feast of Trumpets, et cetera, et cetera, et cetera?

Did Moses see Messiah as the Ten Words (Ten Commandments)?

Did Moses see Messiah as the victor over the snake?

Did Moses see Messiah as the completion of Noah’s Ark?

Did Moses see Messiah as the fruition of Abraham’s circumcision?

Did Moses see Messiah as the fruition of Son of David?

Did Moses see Messiah as the Priest and Aaron’s priesthood completed in Messiah?

Et cetera, et cetera, et cetera…

I am asking did Moses see the Trinity and explain it through the Mosaic Law?
 
Concerning "metanoeo,’ is it proper to say that we turn our love from the secular, worldly and sinful to love God? Again, it hard to say.

Or, we change our love from loving sin and evil to loving God?

THANKS!!!
 
My guess is you are not getting answers because you are asking too many questions. People are thinking about one question then you ask lots more before a question can be answered. My suggestion would be to ask one question and then debate that extensively before moving on to the next question.
 
In Sunday’s reading from Daniel, “But the wise shall shine brightly like the splendor of the firmament,” in what sense is like used?

I am like my brother.

He is like a lion in the sense that he is strong.

In what sense is liked used?

Thank you!!!
 
copland said:
Jim,

I feel kind of foolish replying to this thread since I don’t consider myself a scholar by any means, but I am very devoted, and I do have lots of years of study in some areas of theology, such as textual criticism, Greek grammar, ancient Biblical manuscripts, I have translated some books of the Bible, etc. I have been deeply envolved in the patristic writings of the Early Church Fathers and Doctors of the Church for the last 4 years, and I am even making commentaries on the Bible using their quotes, as I am presently working on Revelation.

But if there is anything that I can contribute to your idea then I would be happy to.
Click to expand...
Your comments here certainly qualify as a scholar in my book. Kudos.

Blessings.
 
I missed an important part of the quote, sorry!

In Sunday’s reading from Daniel,
"But the wise shall shine brightly like the splendor of the firmament, " in what sense is like used?

I am like my brother.

He is like a lion in the sense that he is strong.

In what sense is liked used?
 
I missed an important part of the quote, sorry!

In Sunday’s reading from Daniel,
“But the wise shall shine brightly like the splendor of the firmament, And those who lead many to just shall be like the stars forever”.

In what sense is like used?

I am like my brother.

He is like a lion in the sense that he is strong.

In what sense is liked used?

Any help?
 
In Swear to God Scott Hahn says hearts are altars ( page 52).

Does any person out there know some biblcals passages that might explain his teaching?

Thanks!!!

Also, how are love–preaching–hearing and faith related?
 
How are love–preaching–hearing and faith related?

I am “questing” this point.

I am wondering if faith and reason are truncated.

The debate between faith and reason are truncated.

Is the debate between faith and reason truncated?

I am questioning the relationship between faith and reason.

I would like to know if love should be listed first.

First comes love.

Then come preaching.

Then comes faith.

Is this correct?

Then comes preaching. Et cetera, et cetera, et cetera!

Help! Help! Help! Help!
 
Love is first, to answer my own question. Love is in charge.
Justification: Love and Faith

St. Mark 12: 28 One of the scribes, when he came forward and heard them disputing and saw how well he had answered them, asked him, “Which is the first (“protos”: first in a succession of things) of all the commandments?” 29 Jesus replied, “The first is this: ‘Hear, O Israel! The Lord our God is Lord alone! 30 You shall love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.’ 31 The second is this: ‘You shall love your neighbor as yourself.’ There is no other commandment greater than these.” 32 The scribe said to him, “Well said, teacher. You are right in saying, ‘He is One and there is no other than he.’ 33 And ‘to love him with all your heart, with all your understanding, with all your strength, and to love your neighbor as yourself’ is worth more than all burnt offerings and sacrifices.” 34 And when Jesus saw that (he) answered with understanding, he said to him, “You are not far from the kingdom of God.” And no one dared to ask him any more questions.

St. Matthew 22: 34 When the Pharisees heard that he had silenced the Sadducees, they gathered together, 35 and one of them (a scholar of the law) tested him by asking, 36 “Teacher, which commandment in the law is the greatest?” 37 He said to him, "You shall love the Lord, your God, with all your heart, with all your soul, and with all your mind. 38 This is the greatest and the first commandment. 39 The second is like it: You shall love your neighbor as yourself. 40 The whole law and the prophets depend on these two commandments."

I Corinthians 13: 13 So faith, hope, love remain, these three; but the greatest of these is love.

I Corinthians 13: 7 It (LOVE) bears all things, believes all things, hopes all things, endures all things.

I Corinthians 13: 1 If I speak in human and angelic tongues but do not have love, I am a resounding gong or a clashing cymbal. 2 And if I have the gift of prophecy and comprehend all mysteries and all knowledge; if I have all faith so as to move mountains but do not have love, I am nothing. 3 If I give away everything I own, and if I hand my body over so that I may boast but do not have love, I gain nothing.

Ephesians 6: 14 So stand fast with your loins girded in truth, clothed with righteousness as a breastplate, 15 and your feet shod in readiness for the gospel of peace.

I Thessalonians 5: 8 But since we are of the day, let us be sober, putting on the breastplate of faith and love and the helmet that is hope for salvation.

Galatians 5: 6 For in Christ Jesus, neither circumcision nor uncircumcision counts for anything, but only faith working (“energeo”) through love.

**St. James 2: 5—Listen, my beloved brothers. Did not God choose those who are poor in the world to be rich in faith and heirs of the kingdom that he promised to those who love Him? **

Psalm 108: 5 For your love towers to the heavens; your faithfulness, to the skies.

St. John** 16: 27 For the Father himself loves you, because you have loved me and have come to believe that I came from God. 28 I came from the Father and have come into the world.**

Deuteronomy 30: 19 I call heaven and earth today to witness against you: I have set before you life and death, the blessing and the curse. Choose life, then, that you and your descendants may live, 20 by loving the LORD, your God, heeding his voice, and holding fast to him. For that will mean life for you, a long life for you to live on the land which the LORD swore he would give to your fathers Abraham, Isaac and Jacob.
 
Copland

I have a tough question, please help!

In the Fathers, do they teach that God’s talking to us is love?

Does God communicate His love in words?

Or, are God’s words love?

Are God’s words words of love?

Does preaching come from Love?

I am sorry I cannot ask the question more clearly.

THANKS, if you see this…
 
Can any scholar explain the Catholic teaching on justification?

I assume it will be using the Bible.

I would hope it stays simple.
 
Sacrament: an outward sign instituted by Christ to give grace.

Does the sign cause the grace?

Or, does the grace cause the sign?
 
Seamus_Sully said:
Can any scholar explain the Catholic teaching on justification?

I assume it will be using the Bible.

I would hope it stays simple.
Click to expand...
JUSTIFICATION

CCC 1987 The grace of the Holy Spirit has the power to justify us, that is, to cleanse us from our sins and to communicate to us “the righteousness of God through faith in Jesus Christ” and through Baptism:

But if we have died with Christ, we believe that we shall also live with him. For we know that Christ being raised from the dead will never die again; death no longer has dominion over him. The death he died he died to sin, once for all, but the life he lives he lives to God. So you also must consider yourselves as dead to sin and alive to God in Christ Jesus.

CCC 1988 Through the power of the Holy Spirit we take part in Christ’s Passion by dying to sin, and in his Resurrection by being born to a new life; we are members of his Body which is the Church, branches grafted onto the vine which is himself:

[God] gave himself to us through his Spirit. By the participation of the Spirit, we become communicants in the divine nature. . . . For this reason, those in whom the Spirit dwells are divinized.

CCC 1989 The first work of the grace of the Holy Spirit is conversion, effecting justification in accordance with Jesus’ proclamation at the beginning of the Gospel: “Repent, for the kingdom of heaven is at hand.” Moved by grace, man turns toward God and away from sin, thus accepting forgiveness and righteousness from on high. "Justification is not only the remission of sins, but also the sanctification and renewal of the interior man.

CCC 1990 Justification detaches man from sin which contradicts the love of God, and purifies his heart of sin. Justification follows upon God’s merciful initiative of offering forgiveness. It reconciles man with God. It frees from the enslavement to sin, and it heals.

CCC 1991 Justification is at the same time the acceptance of God’s righteousness through faith in Jesus Christ. Righteousness (or “justice”) here means the rectitude of divine love. With justification, faith, hope, and charity are poured into our hearts, and obedience to the divine will is granted us.

CCC 1992 Justification has been merited for us by the Passion of Christ who offered himself on the cross as a living victim, holy and pleasing to God, and whose blood has become the instrument of atonement for the sins of all men. Justification is conferred in Baptism, the sacrament of faith. It conforms us to the righteousness of God, who makes us inwardly just by the power of his mercy. Its purpose is the glory of God and of Christ, and the gift of eternal life:

But now the righteousness of God has been manifested apart from law, although the law and the prophets bear witness to it, the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: since all have sinned and fall short of the glory of God, they are justified by his grace as a gift, through the redemption which is in Christ Jesus, whom God put forward as an expiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins; it was to prove at the present time that he himself is righteous and that he justifies him who has faith in Jesus.

CCC 1993 Justification establishes cooperation between God’s grace and man’s freedom. On man’s part it is expressed by the assent of faith to the Word of God, which invites him to conversion, and in the cooperation of charity with the prompting of the Holy Spirit who precedes and preserves his assent:

When God touches man’s heart through the illumination of the Holy Spirit, man himself is not inactive while receiving that inspiration, since he could reject it; and yet, without God’s grace, he cannot by his own free will move himself toward justice in God’s sight.

CCC 1994 Justification is the most excellent work of God’s love made manifest in Christ Jesus and granted by the Holy Spirit. It is the opinion of St. Augustine that “the justification of the wicked is a greater work than the creation of heaven and earth,” because “heaven and earth will pass away but the salvation and justification of the elect . . . will not pass away.” He holds also that the justification of sinners surpasses the creation of the angels in justice, in that it bears witness to a greater mercy.

CCC 1995 The Holy Spirit is the master of the interior life. By giving birth to the “inner man,” justification entails the sanctification of his whole being:

Just as you once yielded your members to impurity and to greater and greater iniquity, so now yield your members to righteousness for sanctification. . . . But now that you have been set free from sin and have become slaves of God, the return you get is sanctification and its end, eternal life.
 
Seamus_Sully said:
Can any scholar explain the Catholic teaching on justification?

I assume it will be using the Bible.

I would hope it stays simple.
Click to expand...
JUSTIFICATION

CCC 1987 The grace of the Holy Spirit has the power to justify us, that is, to cleanse us from our sins and to communicate to us “the righteousness of God through faith in Jesus Christ” and through Baptism:

But if we have died with Christ, we believe that we shall also live with him. For we know that Christ being raised from the dead will never die again; death no longer has dominion over him. The death he died he died to sin, once for all, but the life he lives he lives to God. So you also must consider yourselves as dead to sin and alive to God in Christ Jesus.

CCC 1988 Through the power of the Holy Spirit we take part in Christ’s Passion by dying to sin, and in his Resurrection by being born to a new life; we are members of his Body which is the Church, branches grafted onto the vine which is himself:

[God] gave himself to us through his Spirit. By the participation of the Spirit, we become communicants in the divine nature. . . . For this reason, those in whom the Spirit dwells are divinized.

CCC 1989 The first work of the grace of the Holy Spirit is conversion, effecting justification in accordance with Jesus’ proclamation at the beginning of the Gospel: "Repent, for the kingdom of heaven is at hand."38 Moved by grace, man turns toward God and away from sin, thus accepting forgiveness and righteousness from on high. "Justification is not only the remission of sins, but also the sanctification and renewal of the interior man.

CCC 1990 Justification detaches man from sin which contradicts the love of God, and purifies his heart of sin. Justification follows upon God’s merciful initiative of offering forgiveness. It reconciles man with God. It frees from the enslavement to sin, and it heals.

CCC 1991 Justification is at the same time the acceptance of God’s righteousness through faith in Jesus Christ. Righteousness (or “justice”) here means the rectitude of divine love. With justification, faith, hope, and charity are poured into our hearts, and obedience to the divine will is granted us.

CCC 1992 Justification has been merited for us by the Passion of Christ who offered himself on the cross as a living victim, holy and pleasing to God, and whose blood has become the instrument of atonement for the sins of all men. Justification is conferred in Baptism, the sacrament of faith. It conforms us to the righteousness of God, who makes us inwardly just by the power of his mercy. Its purpose is the glory of God and of Christ, and the gift of eternal life:

But now the righteousness of God has been manifested apart from law, although the law and the prophets bear witness to it, the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: since all have sinned and fall short of the glory of God, they are justified by his grace as a gift, through the redemption which is in Christ Jesus, whom God put forward as an expiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins; it was to prove at the present time that he himself is righteous and that he justifies him who has faith in Jesus.

CCC 1993 Justification establishes cooperation between God’s grace and man’s freedom. On man’s part it is expressed by the assent of faith to the Word of God, which invites him to conversion, and in the cooperation of charity with the prompting of the Holy Spirit who precedes and preserves his assent:

When God touches man’s heart through the illumination of the Holy Spirit, man himself is not inactive while receiving that inspiration, since he could reject it; and yet, without God’s grace, he cannot by his own free will move himself toward justice in God’s sight.

CCC 1994 Justification is the most excellent work of God’s love made manifest in Christ Jesus and granted by the Holy Spirit. It is the opinion of St. Augustine that “the justification of the wicked is a greater work than the creation of heaven and earth,” because “heaven and earth will pass away but the salvation and justification of the elect . . . will not pass away.” He holds also that the justification of sinners surpasses the creation of the angels in justice, in that it bears witness to a greater mercy.

CCC 1995 The Holy Spirit is the master of the interior life. By giving birth to the “inner man,” justification entails the sanctification of his whole being:

Just as you once yielded your members to impurity and to greater and greater iniquity, so now yield your members to righteousness for sanctification. . . . But now that you have been set free from sin and have become slaves of God, the return you get is sanctification and its end, eternal life.
 
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