Sola Scriptura - God's Word Against Man's

[MorphRC]

[b]Pax Christi Iesu[/b] :jesus:

This is a apologetic tract I have just completed, it is a very detailed, but straight forward answer and set up against [i]Sola Scriptura[/i]. It is set out as:

[b]Scripture Verse For Sola Scriptura - Protestant[/b]

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[b] Scripture Verse/s In Latin & English [/b]

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[b] Official Catholic Interpretation & Teaching [/b]

[b]Note:[/b] [i]Some parts are so obvious that a official interpretation is not needed, However I have checked with other Catholic sites and surrounding commentary to gain a proper Catholic interpretation faithful to the context and the Church.[/i]

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[b] Sources Given [/b]

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[b]-->[/b] - Objection with 'No subjection to [i]Sola Scriptura[/i]'

V

[b]->[/b] - Unformal Page Break / Comment & Interpretation*

[b]------------------------------------------------------------------[/b]

[b]Pax Christi Iesu[/b] :jesus:

Edited August 16, 2004 by MorphRC

[MorphRC]

[color=green][font="Times"][b]Sola Scriptura - God's Word Against Man's[/b][/color][/font]
[color=red][b]Traditional, Apostolic & Catholic Truth*[/b][/color]
[b]------------------------------------------------------------------[/b]

[b]Basic Heretical Teachings - Sources:[/b]

[b][1][/b]

[url="http://www.mbrem.com/bible/solahodge.htm"]A Reformed Theology Resource - Sola Scriptura, by A. A. Hodge (1823-1886)[/url]

[b]6.[/b] [i]What arguments do the Scriptures themselves afford in favor of the doctrine that they are the only infallible rule of faith?[/i]

[b]2nd.[/b] Christ and his apostles always refer to the written Scriptures, then existing, as authority, and to no other rule of faith whatsoever.--[i]Luke 16:29[/i]; [i]10:26[/i]; [i]John 5:39[/i]; [i]Rom. 4:3[/i];[i]2[/i] [i]Tim. 3:15[/i].

[b]3rd.[/b] The Bereans are commended for bringing all questions, even apostolic teaching, to this test.--[i]Acts 17:11[/i]; see also [i]Isa. 8:16[/i].

[b]4th.[/b] Christ rebukes the Pharisees for adding to and perverting the Scriptures.--[i]Matt. 15:7-9[/i]; [i]Mark 7:5-8[/i]; see also [i]Rev. 22:18[/i], [i]19[/i], and [i]Deut. 4:2[/i]; [i]12:32[/i]; [i]Josh. 1:7[/i].

[b]-->[/b]

[b][2][/b]

[url="http://www.carm.org/catholic/biblesufficient.htm"][2] CHRISTIAN APOLOGETICS & RESEARCH MINISTRY - Is the Bible Alone Sufficient for Spiritual Truth?[/url]

[i]Matt. 21:42[/i]; [i]John 2:22[/i]; [i]1 Cor. 15:3-4[/i]; [i]1 Peter 1:10-12[/i]; [i]2:2[/i]; [i]2 Peter 1:17-19[/i], etc.

[b]------------------------------------------------------------------[/b]

[b]I[/b] will be giving Traditional, Apostolic and Catholic Teaching that will disprove the following heretical belief system of [i]Sola Scriptura[/i], the verses [u]only[/u] will be dealt with to avoid un-neccessary extra-content from clouding the apologetic truth.

I will begin from the top as follows: [i]Luke 16:29[/i]; [i]10:26[/i] and so on down the list of Scriptural References.

[b]Bible Translations Used:[/b]

[b][Latin Vulgate 409AD][/b]
[b][Douay Rheims 1609AD][/b]

[b]Source[S]:[/b]

[url="http://www.latinvulgate.com/"]Latin Vulgate & Douay Rheims Version - 409AD : 1609AD.[/url]

[b]Note:[/b] All Sources are given, in proper [i]bibliographic setting.[/i]

[b]------------------------------------------------------------------[/b]

[font="Times"][b][1][/b][/font]

[b]Luke 16:29-[/b]

et ait illi Abraham habent Mosen et prophetas audiant illos [b][LV 409AD][/b]

And Abraham said to him: They have Moses and the prophets. Let them hear them. [b][DR 1609AD][/b]

[b]->[/b] This verse and also chapter does not contain [i]Scripture[/i] but either [i]God's Word[/i]. The chapter itself is telling us about faithfulness as stated in [i]Luke 16:10:[/i]

He that is faithful in that which is least is faithful also in that which is greater: and he that is unjust in that which is little is unjust also in that which is greater.

-->

[b]Luke 10:26-[/b]

at ille dixit ad eum in lege quid scriptum est quomodo legis [b][LV 409AD][/b]

But he said to him: What is written in the law? How readest thou? [b][DR 1609AD][/b]

[b]->[/b] To know the context of this verse, we need [i]v.25-[/i]

And behold a certain lawyer stood up, tempting him and saying, Master, what must I do to possess eternal life?

[b]126.[/b]

[b]25.[/b] [i]test him:[/i] It seems that the lawyer has been present to hear what Jesus has just said about Christian mission in 10:1-24. The testing concerns the role of God's law in the salvation preached by missionaries. Luke gives two answers: the law is valid; non-Jews who observe the law inherit eternal life. In 18:18-20 Luke will provide a more specifcally Christian answer to the same question about inheriting eternal life.[b][S][/b]

[b][S]-[/b] [i]New Jerome Biblical Commentary[/i], 2nd Edition, Published 1990, Reprint: 1995,1996 & 2000. [i]Authors & Editors: Raymond E. Brown, S.S., Joseph A. Fitzmyer, S.J. & Roland E. Murphy, O'CARM[/i]. [b]Nihil Obstat & Impartiur[/b]
[b][S]-[/b] NJBC, 2nd Ed. Pub. 1990, Repr: 1995,1996 & 2000. - Page 702, Luke (10:20-11:3), [43:125-128], 126.

[b]->[/b] No subjection to [i]Sola Scriptura[/i].

[b]-->[/b]

[b]John 5:39-[/b]

<span style='font-size:8pt;line-height:100%'>scrutamini scripturas quia vos putatis in ipsis vitam aeternam habere et illae sunt quae testimonium perhibent de me [b][LV 409AD][/b]

Search the scriptures: for you think in them to have life everlasting. And the same are they that give testimony of me. [b][DR 1609AD][/b]</span>[/SIZE]

[b]82[/b]

[b]39-40.[/b] [i]you search the Scriptures:[/i] Lacking access to knowledge of God that can come only through Jesus, even the commendable activity of studying the Scriptures in order to have life is fruitless. "Search" represents Hebr [i]dáraš[/i], which is used for study of the Scriptures. Verses 39-40 thus return to the discourse to the theme of life with which it began and set forth the rather grim expectation (one grounded in the experience of Johannine community) that the religious leaders of Judaism would not turn to Jesus.[b][S][/b]

[b][S]-[/b] [i]New Jerome Biblical Commentary[/i], 2nd Edition, Published 1990, Reprint: 1995,1996 & 2000. [i]Authors & Editors: Raymond E. Brown, S.S., Joseph A. Fitzmyer, S.J. & Roland E. Murphy, O'CARM[/i]. [b]Nihil Obstat & Impartiur[/b]
[b][S]-[/b] NJBC, 2nd Ed. Pub. 1990, Repr: 1995,1996 & 2000. - Page 960, John (5:26-6:1), [61:80-85], 82.

[b]->[/b] No subjection to [i]Sola Scriptura[/i].

[b]-->[/b]

[b]Rom. 4:3[/b]

quid enim scriptura dicit credidit Abraham Deo et reputatum est illi ad iustitiam [b][LV 409AD][/b]

For what saith the scripture? Abraham believed God: and it was reputed to him unto justice. [b][DR 1609AD][/b]

[b]45[/b]

[b]3.[/b] [i]put faith in God, and it was accredited to him as uprightness:[/i] Gen 15:6 (cf. Gal 3:6). Abraham believed in Yahweh's promise of the numerous progeny, and this faith was "booked to his credit." The quotation comes not from the MT ("Abraham believed Yahweh, who credited it to him as uprightness"), but from the LXX (with the pass. vb.) By "faith" is meant Abraham's acceptance of Yahweh at his word and his willingness to abide by it. It involved his personal confidence and included hope in a promise that no mere human could guarantee (4:18). The OT text proves for Paul that Abraham was justified apart from his deeds and had no reason to boast. The vb. [i]elogisthē[/i], "was accredited," is a bookkeeping term figuratively applied to human conduct (Deut 24:13; Ps 106:31); it was thought that good and evil deeds were recorded in books (Esth 6:1; Dan 7:10). For Paul, Abraham's faith counted as uprightness, because God sees things as they are. The manifestation of Abraham's faith was [i]de se[/i] justifying (-> Pauline Theology, 82:70).[b][S][/b]

[b]MT[/b] - Masoretic Text (of the Hebrew Bible)
[b]LXX[/b] - Sepuagint (Greek Transl. of the OT)

[b](-> Pauline Theology, 82:70)[/b]

[b]70.[/b]

The action whereby God "justifies," the sinner has been the subject of no little debate. Does the verb [i]dikaioun[/i] mean "to declare upright" or "to make upright?" One might expect that [i]dikaioun[/i], like other Gk verbs ending in -[i]oō[/i], would have a causative, factitive meaning, "to make someone [i]dikaioun[/i]" (cf. [i]douloun[/i], "enslave"; [i]nekroun[/i], "morify"; [i]deloun[/i], "make clear"; [i]amakainoun[/i], "renew"). But in the LXX [i]dikaioun[/i] seems normally to have a declarative, forensic meaning (G. Schrenk, TDNT 2. 212-14; cf. D.R. Hillers, JBL 86 [1967] 320-24). At times this seems to be the sense in Paul's letters (eg., Romans 8:33), but many instances are ambiguous. From patristic times on, the effective sense of [i]dikaioun[/i], "make upright", has been used (see John Chrysostom, [i]In ep. ad rom. hom[/i]. 8:2 [PG 60. 456]; [i]In ep. II ad Cor. hom[/i]. 11:3 [PG 61. 478]; Augustine, [i]De Spir. et. litt[/i]. 26.45 [CSEL 60.199]. Indeed, this sense seems suggested by Rom 5:19, "by one man's obedience many will be made upright" ([i]katastathesontai[/i]). Moreover, if E. Kasemann's emphasis on "God's uprightness" as "power" is correct, this sense of [i]dikaioun[/i] acquires an added nuance, and the OT idea of God's word as effective (Isa 55:10-11) would support it.
This debate about forensic/declarative or effective sense of [i]dikaioun[/i] has been acute ever since the time of the Reformatiom. Yet it might be well to recall that even Melanchthon admitted that "Scripture speaks both ways" ([i]Apol. 4.72[/i])[b][SA][/b]

[b][S]-[/b] [i]New Jerome Biblical Commentary[/i], 2nd Edition, Published 1990, Reprint: 1995,1996 & 2000. [i]Authors & Editors: Raymond E. Brown, S.S., Joseph A. Fitzmyer, S.J. & Roland E. Murphy, O'CARM[/i]. [b]Nihil Obstat & Impartiur[/b]
[b][S]-[/b] NJBC, 2nd Ed. Pub. 1990, Repr: 1995,1996 & 2000. - Page 842, Romans (4:2-16), [51:46-48], 45.
[b][SA]-[/b] NJBC, 2nd Ed. Pub. 1990, Repr: 1995,1996 & 2000. - Page 1398, Pauline Theology, [82:70-72], 70.

[b]->[/b] No subjection to [i]Sola Scriptura[/i].

[b]-->[/b]

[b]Tim. 3:15[/b]

[i][b]Problem:[/b][/i] [i]Since the author and site did not say which book of Timothy (there being 1 & 2) I will need to do both 1 Tim 3:15 & 2 Tim 3:15.[/i]

[b]1 Tim. 3:15[/b]

si autem tardavero ut scias quomodo oporteat te in domo Dei conversari quae est ecclesia Dei vivi columna et firmamentum veritatis [b][LV 409AD][/b]

But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth. [b][DR 1609AD][/b]

[b]6 [14-16][/b] In case there is some delay in the visit to Timothy at Ephesus planned for the near future, the present letter is being sent on ahead to arm and enlighten him in his task of preserving sound Christian conduct in the Ephesian church. The care he must exercise over this community is required by the profound nature of Christianity. It centers in Christ, appearing in human flesh, vindicated by the holy Spirit; the mystery of his person was revealed to the angels, announced to the Gentiles, and accepted by them in faith. He himself was taken up (through his resurrection and ascension) to the divine glory (1 Tim 3:16). This passage apparently includes part of a liturgical hymn used among the Christian communities in and around Ephesus. It consists of three couplets in typical Hebrew balance: flesh-spirit (contrast), seen-proclaimed (complementary), world-glory (contrast).[b][S][/b]

[b][S]-[/b] [url="http://www.usccb.org/nab/bible/1timothy/1timothy3.htm#foot6"]USCCB NAB: 1 Timothy 3:15 [Footnote][/url]

[b]->[/b] No subjection to [i]Sola Scriptura[/i].

[b]2 Tim. 3:15[/b]

et quia ab infantia sacras litteras nosti quae te possint instruere ad salutem per fidem quae est in Christo Iesu [b][LV 409AD][/b]

And because from thy infancy thou hast known the holy scriptures which can instruct thee to salvation by the faith which is in Christ Jesus. [b][DR 1609AD][/b]

[b]52[/b]

[b]15.[/b] [i]through the faith which is in Christ Jesus:[/i] Scripture - the author is thinking of the OT - is able to offer true instruction but only if read in the context of the faith of the Christian community.[b][S][/b]

[b][S]-[/b] [i]New Jerome Biblical Commentary[/i], 2nd Edition, Published 1990, Reprint: 1995,1996 & 2000. [i]Authors & Editors: Raymond E. Brown, S.S., Joseph A. Fitzmyer, S.J. & Roland E. Murphy, O'CARM[/i]. [b]Nihil Obstat & Impartiur[/b]
[b][S]-[/b] NJBC, 2nd Ed. Pub. 1990, Repr: 1995,1996 & 2000. - Page 901, 2 Timothy (2:15-4:5), [56:51-53], 52.

[b]->[/b] No subjection to [i]Sola Scriptura[/i].

[b]-->[/b]

[b]Acts 17:11[/b]

hii autem erant nobiliores eorum qui sunt Thessalonicae qui susceperunt verbum cum omni aviditate cotidie scrutantes scripturas si haec ita se haberent [b][LV 409AD][/b]

Now these were more noble than those in Thessalonica, who received the word with all eagerness, daily searching the scriptures, whether these things were so. [b][DR 1609AD][/b]

[b]92[/b]

[b]11.[/b] [i]more highminded:[/i] Verses 1-9 form the backdrop for the brief Beroea account, which can function only in counter-point to the Thessalonian experience (J. Kremer, in [i]Les Actres[/i], 12). [i]examing the Scriptures:[/i] [i]Anakrinein[/i] has the sense of critical study here, elsewhere that of Judicial converts become models of Christian belief, to which critical reasoning and responsible judgment rightfully pertain (J. Kremer, ibid. 19-20).[b][S][/b]

[b][S]-[/b] [i]New Jerome Biblical Commentary[/i], 2nd Edition, Published 1990, Reprint: 1995,1996 & 2000. [i]Authors & Editors: Raymond E. Brown, S.S., Joseph A. Fitzmyer, S.J. & Roland E. Murphy, O'CARM[/i]. [b]Nihil Obstat & Impartiur[/b]
[b][S]-[/b] NJBC, 2nd Ed. Pub. 1990, Repr: 1995,1996 & 2000. - Page 754, Acts (16:25-17:18), [44:91-93], 92.

[quote][b]3rd.[/b] The Bereans are commended for bringing all questions, even apostolic teaching, to this test.--[i]Acts 17:11[/i]; see also [i]Isa. 8:16[/i].[/quote]

If the author read the [u]all[/u] of the Scripture passages he would have noticed this:

[b]Acts 17:10:[/b]

But the brethren immediately [u][b]sent away[/b][/u] Paul and Silas by night unto Berea. Who, when they were come thither, went into the synagogue of the Jews.

[b]Acts 17:14-15:[/b]

14. And then immediately the brethren sent away Paul, to go unto the sea: but Silas and Timothy remained there.
15.And they that conducted Paul brought him as far as Athens: and receiving a commandment from him to Silas and Timothy, that they should come to him with all speed, they departed.

The author is extremely misleading saying that '[i]The Bereans[/i]' put apostolic teaching to the test, when infact it was the Jews and their violent and stirring behaviour that made St. Paul and his disciples have to leave.

And the questioners of apostolic teaching were '[i]philosophers of the Epicureans[/i]' as stated in [b][url="http://www.latinvulgate.com/verse.aspx?t=1&b=5&c=17"]Acts 17:18[/url][/b]

[b]->[/b] No subjection to [i]Sola Scriptura[/i].

[b]-->[/b]

[b]Matt. 15:7-9[/b]

This part is Semi-Correct. A. A. Hodge says that '[i]Christ rebukes the Pharisees for adding to and perverting the Scriptures.[/i]', when infact they added man-made doctrines and teachings as [i]v.9[/i] states: [i]And in vain do they worship me, [u]teaching doctrines and commandments of men[/u][/i].

[b]Raban.:[/b] Therefore they shall not have their reward with the true worshippers, because they teach doctrines and commandments of men to the contempt of the law of God. [b][S][/b]

[b][S]-[/b] [url="http://www.ccel.org/a/aquinas/catena/Matthew/ch15.htm"]St. Thomas Aquinas, Catena Aurea (Golden Chain), Gospel of Matthew, Chapter 15[/url]

[b]Mark 7:5-8[/b]

Another verse that is suppose to support [i]Sola Scriptura[/i], either in these two ways:

[b]1:[/b] Men cant be trusted with defining doctrines and teachings and therefore The Bible alone must show us (The Basic [Majority] belief of Protestants).
[b]2:[/b] [i]or:[/i] Roughly the samething but implying it about the Catholic Church.

Either way it still does not support [i]Sola Scriptura[/i].

[b]Pseudo-Chrys., Vict. Ant. e Cat. in Marc.:[/b] For since they unjustly accused the disciples not of trangressing the law, but the commands of the elders, He sharply confounds them, calling them hypocrites, as looking with reverence upon what was not worthy of it. He adds, however, the words of Isaiah the prophet, as spoken to them; as though He would say, As those men, of whom it is said, "that they honour God with their lips, whilst their heart is far from Him," in vain pretend to observe the dictates of piety, whilst they honour the doctrines of men, so ye also neglect your soul, of which you [p. 133] should take care, and blame those who live justly.

[url="http://www.ccel.org/a/aquinas/catena/Mark/ch07.htm"]St. Thomas Aquinas, Catena Aurea (Golden Chain), Gospel of Mark, Chapter 7[/url]

[b]Rev. 22:18[/b]

This is just a warning against future Christians that this book must not be added or taken away. In St. John's words: [i]For I testify to every one that heareth the words of the prophecy of this book: If any man shall add to these things, God shall add unto him the plagues written in this book.[/i] [b](Rev 22:18 DRV)[/b]

[b]Deut. 4:2; 12:32; Josh. 1:7[/b]

Same Warnings about adding or deleting words.

[b]->[/b] [u][b]No subjection to [i]Sola Scriptura[/i].[/b][/u]

[b]------------------------------------------------------------------[/b]

[font="Times"][b][2][/b][/font]

[b]Matt. 21:42[/b]

dicit illis Iesus numquam legistis in scripturis lapidem quem reprobaverunt aedificantes hic factus est in caput anguli a Domino factum est istud et est mirabile in oculis nostris [b][LV 409AD][/b]

Jesus saith to them: Have you never read in the Scriptures: The stone which the builders rejected, the same is become the head of the corner? By the Lord this has been done; and it is wonderful in our eyes. [b][DR 1609AD][/b]

[b]32 [42] Cf Psalm 118:22-23.[/b] The psalm was used in the early church as a prophecy of Jesus' resurrection; see Acts 4:11; 1 Peter 2:7. If, as some think, the original parable ended at Matthew 21:39 it was thought necessary to complete it by a reference to Jesus' vindication by God.[b][S][/b]

[url="http://www.usccb.org/nab/bible/matthew/matthew21.htm#foot32"]USCCB NAB: Matthew 21:42 [Footnote][/url]

[i][b]Cf Psalm 118:22-23.[/b][/i]

[b]3 [22][/b] The stone the builders rejected: a proverb: what is insignificant to human beings has become great through divine election. The "stone" may originally have meant the foundation stone or capstone of the temple. The New Testament interpreted the verse as referring to the death and resurrection of Christ (Matthew 21:42; Acts 4:11; cf Isaiah 28:16 and Romans 9:33; 1 Peter 2:7).

[b]->[/b] No subjection to [i]Sola Scriptura[/i].

[b]-->[/b]

[b]John 2:22[/b]

cum ergo resurrexisset a mortuis recordati sunt discipuli eius quia hoc dicebat et crediderunt scripturae et sermoni quem dixit Iesus [b][LV 409AD][/b]

When therefore he was risen again from the dead, his disciples remembered that he had said this: and they believed the scripture and the word that Jesus had said. [b][DR 1609AD][/b]

[b]44[/b]

[b]21-22.[/b]

The evangelist clarifies for the reader the symbolic meaning of Jesus' saying: the new temple will be Jesus' resurrected body. The DSS speak of the community as the true "temple" of God's Spirit (e.g., 1QS 5:5-6; 8:7-10; 1QH 6:25-28; 4QpPsa 2:16), an image which also appears in Paul (e.g., 1 Cor 6:19-20). A quite different appeal to the resurrection appears as an answer to the request for a sign in Matt 12:38-40, the prophet Jonah. However, the evangelist does not think of the community as the new Temple, but of Jesus. This pattern dominates the Gospel's use of symbols. We have already seen that Jesus is "the light." Only once do we find the democratizing term "son of light" for the community (12:36). For John, Jesus is the reality of all the great religious symbols in Israel. Verse 22 also makes the world of Jesus parallel to that in Scripture. John 20:9 will speak of the disciples prior to their resurrection faith not yet knowing "the Scripture that it was necessary for him to rise from the dead."[b][S][/b]

[b]1QS[/b] - [i]Serek hayyahad[/i] ([i]Rule of the Community; Manual of Disciple[/i]) (-> 67:84)
[b]1QH[/b] - [i]Hôdāyôt[/i] ([i]Thanksgiving Hymns[/i]) (-> 67:86)
[b]4QpPsa[/b] - Qumram Cave Manuscript [?]

[b][S]-[/b] [i]New Jerome Biblical Commentary[/i], 2nd Edition, Published 1990, Reprint: 1995,1996 & 2000. [i]Authors & Editors: Raymond E. Brown, S.S., Joseph A. Fitzmyer, S.J. & Roland E. Murphy, O'CARM[/i]. [b]Nihil Obstat & Impartiur[/b]
[b][S]-[/b] NJBC, 2nd Ed. Pub. 1990, Repr: 1995,1996 & 2000. - Page 954, John (2:1-23), [61:41-45], 44.

[b]->[/b] No subjection to [i]Sola Scriptura[/i].

[b]-->[/b]

[b]1 Cor. 15:3-4[/b]

[b]3.[/b] tradidi enim vobis in primis quod et accepi quoniam Christus mortuus est pro peccatis nostris secundum scripturas

[b]4.[/b] et quia sepultus est et quia resurrexit tertia die secundum scripturas [b][LV 409AD][/b]

[b]3.[/b]And that he was buried: and that he rose again according to the scriptures:

[b]4.[/b]For I delivered unto you first of all, which I also received: how that Christ died for our sins, according to the scriptures:[b][DR 1609AD][/b]

[b]3 [3-7][/b] The language by which Paul expresses the essence of the "gospel" (1 Cor 15:1) is not his own but is drawn from older credal formulas. This credo highlights Jesus' death for our sins (confirmed by his burial) and Jesus' resurrection (confirmed by his appearances) and presents both of them as fulfillment of prophecy. In accordance with the scriptures: conformity of Jesus' passion with the scriptures is asserted in Matthew 16:1; Luke 24:25-27, 32, 44-46. Application of some Old Testament texts (Psalm 2:7; 16:8-11) to his resurrection is illustrated by Acts 2:27-31; 13:29-39; and Isaiah 52:13-53:12 and Hosea 6:2 may also have been envisaged.[b][S][/b]

[b][S]-[/b] [url="http://www.usccb.org/nab/bible/1corinthians/1corinthians15.htm#foot3"]USCCB NAB: 1 Cor 15:3 [Footnote 3-7][/url]

[b]->[/b] No subjection to [i]Sola Scriptura[/i].

[b]-->[/b]

[b]1 Peter 1:10-12[/b]

[b]10.[/b] de qua salute exquisierunt atque scrutati sunt prophetae qui de futura in vobis gratia prophetaverunt

[b]11.[/b] scrutantes in quod vel quale tempus significaret in eis Spiritus Christi praenuntians eas quae in Christo sunt passiones et posteriores glorias

[b]12.[/b] quibus revelatum est quia non sibi ipsis vobis autem ministrabant ea quae nunc nuntiata sunt vobis per eos qui evangelizaverunt vos Spiritu Sancto misso de caelo in quae desiderant angeli prospicere [b][LV 409AD][/b]

[b]10.[/b] Of which salvation the prophets have inquired and diligently searched, who prophesied of the grace to come in you.

[b]11.[/b] Searching what or what manner of time the Spirit of Christ in them did signify, when it foretold those sufferings that are in Christ and the glories that should follow.

[b]12.[/b] To whom it was revealed that, not to themselves but to you, they ministered those things which are now declared to you by them that have preached the gospel to you: the Holy Ghost being sent down from heaven, on whom the angels desire to look.[b][DR 1609AD][/b]

[b]5 [10-12][/b] The Spirit of Christ (1 Peter 1:11) is here shown to have been present in the prophets, moving them to search, investigate, and prophesy about the grace of salvation that was to come (1 Peter 1:10), and in the apostles impelling them to preach the fulfillment of salvation in the message of Christ's sufferings and glory (1 Peter 1:12).

[url="http://www.usccb.org/nab/bible/1peter/1peter1.htm#foot5"]USCCB NAB: 1 Peter 1:10-12 [Footnote][/url]

[i][b]->[/b][/i]

[b]12[/b]

[b]10.[/b] [i]no people...God's people:[/i] An application of Hos 1:6,9,10; 2:25 to the Christian church. [b][S][/b]

[b][S]-[/b] [i]New Jerome Biblical Commentary[/i], 2nd Edition, Published 1990, Reprint: 1995,1996 & 2000. [i]Authors & Editors: Raymond E. Brown, S.S., Joseph A. Fitzmyer, S.J. & Roland E. Murphy, O'CARM[/i]. [b]Nihil Obstat & Impartiur[/b]
[b][S]-[/b] NJBC, 2nd Ed. Pub. 1990, Repr: 1995,1996 & 2000. - Page 905, 1 Peter (1:5-2:10), [57:9-12], 12.

[b]1 Peter 2:2[/b]

sicut modo geniti infantes rationale sine dolo lac concupiscite ut in eo crescatis in salutem [b][LV 409AD][/b]

As newborn babes, desire the rational milk without guile, that thereby you may grow unto salvation: [b][DR 1609AD][/b]

[b]1 [1-3][/b] Growth toward salvation is seen here as two steps: first, stripping away all that is contrary to the new life in Christ; second, the nourishment (pure spiritual milk) that the newly baptized have received.

[url="http://www.usccb.org/nab/bible/1peter/1peter2.htm#foot1"]USCCB NAB: 1 Peter 2:2 [Footnote][/url]

[b]->[/b] No subjection to [i]Sola Scriptura[/i].

[b]-->[/b]

[b]2 Peter 1:17-19[/b]

[b]17.[/b] accipiens enim a Deo Patre honorem et gloriam voce delapsa ad eum huiuscemodi a magnifica gloria hic est Filius meus dilectus in quo mihi conplacui

[b]18.[/b] et hanc vocem nos audivimus de caelo adlatam cum essemus cum ipso in monte sancto

[b]19.[/b] et habemus firmiorem propheticum sermonem cui bene facitis adtendentes quasi lucernae lucenti in caliginoso loco donec dies inlucescat et lucifer oriatur in cordibus vestris [b][LV 409AD][/b]

[b]17.[/b] For he received from God the Father honour and glory, this voice coming down to him from the excellent glory: This is my beloved Son, in whom I am well pleased. Hear ye him.

[b]18.[/b] And this voice, we heard brought from heaven, when we were with him in the holy mount.

[b]19.[/b] And we have the more firm prophetical word: whereunto you do well to attend, as to a light that shineth in a dark place, until the day dawn and the day star arise in your hearts. [b][DR 1609AD][/b]

[b]10 [17][/b] The author assures the readers of the reliability of the apostolic message (including Jesus' power, glory, and coming; cf the note on 2 Peter 1:16) by appeal to the transfiguration of Jesus in glory (cf Matthew 17:1-8 and parallels) and by appeal to the prophetic message (2 Peter 1:19; perhaps Numbers 24:17). Here, as elsewhere, the New Testament insists on continued reminders as necessary to preserve the historical facts about Jesus and the truths of the faith; cf 2 Peter 3:1-2; 1 Cor 11:2; 15:1-3. My Son, my beloved: or, "my beloved Son."

[b]11 [18][/b] We: at Jesus' transfiguration, referring to Peter, James, and John (Matthew 17:1).

[url="http://www.usccb.org/nab/bible/2peter/2peter1.htm#foot10"]USCCB NAB: 2 Peter 1:17-19 [Footnotes][/url]

[b]->[/b] No subjection to [i]Sola Scriptura[/i].

[b]------------------------------------------------------------------[/b]

Pax Christi Iesu.

Edited August 16, 2004 by MorphRC

[phatcatholic]

woh

[MorphRC]

3 Hours Work There

[StColette]

Whoa is right I'm completely speechless !! Big Props to you Morph !!

[franciscanheart]

so utterly impressed.... and still trying to make sense of it all

[MorphRC]

[quote name='StColette' date='Aug 17 2004, 03:54 PM'] Whoa is right I'm completely speechless !! Big Props to you Morph !! [/quote]
Arigato Jennie San

[MorphRC]

[quote name='hugheyforlife' date='Aug 17 2004, 04:18 PM'] so utterly impressed.... and still trying to make sense of it all [/quote]
Ive made it in such a way that its straight forward and easy to understand as well as to get information from it. Some of the Gk parts I had to re-read to get it. Then Im like 'Duh!'

[franciscanheart]

im overwhelmed is all imean.... not that its not straight forward

[MorphRC]

I was just saying! :peace:

[MorphRC]

Bump

[phatcatholic]

morph, are you that thing that goes "bump! bump!" in the night?

hehe

[StColette]

rofl

[MorphRC]

Lol. Yes Im the think that goes bump in the nite, I also go bang due to the lack of light