Podcasts about whether christ

Jesus taught that His return will come without warning, just like a pop quiz. In Luke 21, He challenges us to read the signs, remain spiritually awake, and not let the distractions of life dull our awareness. Whether Christ returns today or we stand before Him at life's end, the call is the same: stay ready. This message explores the urgency of living with a watchful heart and a grounded trust in the unchanging Word of God.

Third Part, Question 53, Articles 1 & 4; Article 1: Whether it was necessary for Christ to rise again; Article 4: Whether Christ rose by His own power Please consider donating to help keep this podcast going by going to buymeacoffee.com/catholicdailybrief; also, if you enjoy these episodes, please give a five star rating and share the podcast with your friends and family

Third Part, Question 49, Articles 4 & 5; Article 4: Whether Christ's Passion Reconciled Us to God; Article 5: Whether by Christ's Passion Heaven's Gate Was Opened to Us Please consider donating to help keep this podcast going by going to buymeacoffee.com/catholicdailybrief; also, if you enjoy these episodes, please give a five star rating and share the podcast with your friends and family

PLEASE consider donating to help keep this podcast going by visiting buymeacoffee.com/catholicdailybrief Also, if you enjoy these episodes, please give a five star rating and share the podcast with your friends and familyThird Part, Question 48, Articles 1-4; Article 1: Whether Christ's Passion brought about our salvation by way of merit; Article 2: Whether Christ's Passion brought about our salvation by way of atonement; Article 3: Whether Christ's Passion operated by way of sacrifice; Article 4: Whether Christ's Passion brought about our salvation by way of redemption

Third Part, Question 47, Articles 5 & 6;Article 5: Whether Christ's persecutors knew who He was;Article 6: Whether the sin of those who crucified Christ was most grievousPLEASE consider donating to help keep this podcast going by visiting buymeacoffee.com/catholicdailybrief

Third Part, Question 47, Articles 1, 2 & 3; Article 1: Whether Christ was slain by others or Himself; Article 2: Whether Christ died out of obedience; Article 3: Whether the Father delivered up Christ to the Passion

Third Part, Question 46, Article 4: Whether Christ ought to have suffered on the cross

Third Part, Question 43, Articles 1, 3 & 4; Article 1: Whether Christ Should Have Worked Miracles; Article 3: Whether Christ Began His Miracles at the Wedding in Cana; Article 4: Whether Christ's Miracles Are Sufficient Proof of His Divinity

Third Part, Question 21, Articles 1, 3 & 4;Article 1: Whether it was Becoming of Christ to Pray; Article 3: Whether it was Fitting that Christ Should Pray for Himself; Article 4: Whether Christ's Prayer Was Always Heard

Third Part, Question 37, Articles 2 & 3; Article 2: Whether the Name of Jesus Is Fitting; Article 3: Whether Christ's Presentation in the Temple Was Fitting

In this episode we wrap up our reading concerning the sixth article of the Apostles Creed concerning the Ascension of Christ. We see that Christ's ascension is that to which His incarnation is finally ordered. The Ascension is the consummate fulfillment of the sacred scripture when Our Lord says He that is humbled shall be exalted. The ascension also serves to increase our Faith, Hope and Charity. In finishing our discussion we also read from the Summa Theologica of Saint Thomas Aquinas when he asks Whether Christ's ascension is the cause of our salvation. (IIIa. Q. 57. A.6)

Home prices may soon plunge by 15-20%, and the number of Americans making a habit of concealed carrying handguns doubled between 2015-2019. That is, we are fast entering a circumstance and condition here in the U.S. which sees not just more sin, but also more temptation to sin, as economic trouble combines with social strife to produce conflict and consternation. For instance, we may be tempted to brag about how much better at self improvement we are, or we might call ourselves and our friends "10's." Or we might dress up as the opposite gender for a year, and then kill ourselves when the reality is too awful and disturbing. What we know for sure is that there is a great deal of wickedness and pain in the world, because of sin. And yet, as Christians, we know that Jesus was tempted with sin during his incarnation. And we further know that Christ resisted that temptation, and remained sinless, just as it is written. But could our Lord have ever even possibly sinned? Or did he entirely lack the capability to sin by nature of his being God? Back in 2012, R.C. Sproul and Sinclair Ferguson discussed the impeccability or peccability of Christ. That is what you call the two positions on this question. But they explained that their conclusion is that, in order to actually have been tempted in every respect as we are, as Hebrews says, Christ had to have been able to give into the temptation to sin. He must have been capable of actually sinning to have been actually tempted as we are. To deny this by emphasizing the divinity of Christ is, Ferguson fears, to verge on the ancient heresy of Docetism, saying that it only appeared as though Christ was fully man, but that this could not have been in conjunction with his full deity. On the other hand, Christ the Center, a podcast put out by Reformed Forum, put out a lengthy discussion on this topic back in 2018, and they came to just the opposite conclusion. Christ could not possibly have sinned, and did not even have the ability to sin, but was only tempted externally in all ways as we are; he was never tempted internally in the way we are. That is, his heart and mind were never really tempted, since that would depend on, and indicate, a sinful nature. Whereas Sproul and Ferguson perceive a risk of Docetism in holding to impeccability, Christ the Center expresses concern that our belief in the hypostatic union is in jeopardy if we can envision a scenario in which the second person of the trinitarian God could have sinned, and been truly separated from the other two persons of the trinity. So who is right, and who is mistaken? Which of these two views is most correct? Though I favor Sproul and Ferguson's, my fallback once again is that God is ultimately incomprehensible, and that we cannot know and understand him as fully as we ourselves are knowable, though we can know Him in what He has revealed clearly about Himself. This is also a factor of His holiness, that He is set apart and other than us. His ways are not our ways. But what is not up for debate is that Christ was sinless. That much is quite clear. And so, in some sense, the crucially important piece is known here, that our Savior is perfect and without blemish in a way we could not have been, but also in a way that makes it actually possible for us to become so as well. --- Send in a voice message: https://anchor.fm/garrett-ashley-mullet/message Support this podcast: https://anchor.fm/garrett-ashley-mullet/support

Whether Christ's soul needed grace

Whether Christ possessed all the virtues

Tradition holds that St. Elias was assumed into Heaven and will come again as the forerunner of Christ to do battle with the Antichrist. This is all about that! “And as they went on, walking and talking together, behold, a fiery chariot and fiery horses parted them both asunder: and Elias went up by a whirlwind into heaven.” (2 Kings 2:11)Elias was indeed covered with the whirlwind, and his spirit was filled up in Eliseus: in his days he feared not the prince, and no man was more powerful than he. (Ecclesiasticus 48:13)Behold, I will send you Elias the prophet, before the coming of the great and dreadful day of the Lord.  And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers: lest I come, and strike the earth with anathema.  (Mal 4:5–6) And there appeared to them Elias with Moses: and they were talking with Jesus.  And Peter answering, said to Jesus: Rabbi, it is good for us to be here. And let us make three tabernacles, one for thee, and one for Moses, and one for Elias. (Mk 9:3–4)And I will give unto my two witnesses: and they shall prophesy, a thousand two hundred sixty days, clothed in sackcloth. These are the two olive trees and the two candlesticks that stand before the Lord of the earth.  And if any man will hurt them, fire shall come out of their mouths and shall devour their enemies. And if any man will hurt them, in this manner must he be slain. These have power to shut heaven, that it rain not in the days of their prophecy: And they have power over waters, to turn them into blood and to strike the earth with all plagues, as often as they will. (Re 11:3-6)Sermon St. John Chrysostom St. John of Damascus Whether the witnesses of the transfiguration were fittingly chosen? ST III q. 45 a. 3Propers for the Feast of St. Elias according to the Carmelite Rite MassElias the Prophet - I – July 20 Prof. Plinio Corrêa de Oliveira The Fiery Sword of the Prophet Elias by  Renato Murta de VasconcelosST.  III, q. 49, a. 5. Whether Christ opened the gate of heaven to us by His Passion?Yes, Enoch and Elijah Went to Heaven JIMMY AKIN • 3/3/2015Contact Me:Email: FonsecaProduction@gmail.comIG: @ffonzeFacebook: Adrian Fonseca Facebook: Catholic Conversations Twitter: @AdrianFonzeYouTube: Catholic ConversationsYouTube: Adrian Fonseca

Dr. Tom Curran prepares for the upcoming Triduum and explores insights from St. Thomas Aquinas about: Whether Christ's body ought to have risen with its scars? (Third Part: Question 34) Tom shares final stories about being humbled every day by his guardian angel.

I've broken down the timeline before I am sure, but God created the Heavens and the earth in 6 days. For God 1 day is a 1,000 years. Prophetically God allowed for us this world for 6,000 years. The 7th day God rested and the 7th day is the 1,000th years that would remain left or the 1,000 year Reign with Christ as described in Revelations. Many Scholars believe Jesus died either 28D or 33AD. No matter the exact date or time, These are the Last Days. Whether Christ comes in 2028 or 2033 or somewhere after or between “These are the Last Days.” It truly doesn't take a rocket scientist, to decipher the days that we are living in, to feel the spiritual forces of darkness at work all around us. These Are the Last Days. Full Video can be seen on my Exclusive Channel at https://leodunson.vhx.tv/videos/these-are-the-last-days --- Support this podcast: https://anchor.fm/leoisrael/support

Whether Christ returns or calls us home through death, the end of all things is at hand. Death is the great clarifier. When we have a brush with our final enemy, death, it is incredible how many things in our lives become insignificant. The petty concerns seem to melt away. Trivial distractions are exposed as unimportant. Even most entertainment loses its ability to entertain. This is the kind of clarity Peter calls us to when he says, the end of all things is at hand (1 Pet. 4:7). When the Holy Spirit uses death to purify our perception, one thing will not diminish as unimportant; instead, it will increase in its significance, and that is our need for each other. Above all, we see how much we need to love each other earnestly (1 Pet. 4:8). I recently had the opportunity to expound these verses at the First Artesia Christian Reformed Church in a sermon called “The End of All Things is at Hand.” Here are some of the themes we considered as we meditated on the word: · The importance of knowing the brevity of our days · The biggest killer of Christian community · How love covers a multitude of sins · Why many people do not get anything out of church · The difference between spiritual love and natural love. This passage in First Peter is challenging, and when we spend time with it, we should not walk away unaffected. Below you will find the video version of the sermon, and it is also available in an audio format on Spotify.

Time to Plant Seeds! Our culture is riddled with a battle of beliefs that is truly spiritual warfare. We need to be planting seeds like it is our last chance before the harvest. Whether Christ returns or we are just on the verge of a massive cultural shift, we need to rediscover the urgency of the early church. There are two ways, the Way of Life, and the Way of Death, and the two are fundamentally different. We must show a real and viable alternative to the ways of the world, and there is only one: the Way of Life. In this episode we discuss planting seeds, and the power of forgiveness and seeing the world through the cross. (Church of the Nazarene). #Christian #Forgiveness #Cross #Salvation #culturewar #Podcast #Nazarene #BibleStudy #Faith #Prayer

Sup, Thomists! Please support me on Patreon here (Thanks!): https://www.patreon.com/mattfradd If you HATE Patreon, support me directly here (seriously, thank you!): https://pintswithaquinas.com/donate/ --- VOTE on a new Matt Fradd Show set here: https://www.patreon.com/posts/new-matt-fradd-25131402 --- Learn about the Thomistic Institute here: https://thomisticinstitute.org/ --- Today Fr. Dominic and I take a look primarily at ST. III, Q. 9, A. 1.:   Whether Christ had any knowledge besides the Divine? Objection 1. It would seem that in Christ there was no knowledge except the Divine. For knowledge is necessary that things may be known thereby. But by His Divine knowledge Christ knew all things. Therefore any other knowledge would have been superfluous in Him. Objection 2. Further, the lesser light is dimmed by the greater. But all created knowledge in comparison with the uncreated knowledge of God is as the lesser to the greater light. Therefore there shone in Christ no other knowledge except the Divine. Objection 3. Further, the union of the human nature with the Divine took place in the Person, as is clear from III:2:2. Now, according to some there is in Christ a certain "knowledge of the union," whereby Christ knew what belongs to the mystery of Incarnation more fully than anyone else. Hence, since the personal union contains two natures, it would seem that there are not two knowledges in Christ, but one only, pertaining to both natures. On the contrary, Ambrose says (De Incarnat. vii): "God assumed the perfection of human nature in the flesh; He took upon Himself the sense of man, but not the swollen sense of the flesh." But created knowledge pertains to the sense of man. Therefore in Christ there was created knowledge. I answer that, As said above (Article 5), the Son of God assumed an entire human nature, i.e. not only a body, but also a soul, and not only a sensitive, but also a rational soul. And therefore it behooved Him to have created knowledge, for three reasons. First, on account of the soul's perfection. For the soul, considered in itself, is in potentiality to knowing intelligible things. since it is like "a tablet on which nothing is written," and yet it may be written upon through the possible intellect, whereby it may become all things, as is said De Anima iii, 18. Now what is in potentiality is imperfect unless reduced to act. But it was fitting that the Son of God should assume, not an imperfect, but a perfect human nature, since the whole human race was to be brought back to perfection by its means. Hence it behooved the soul of Christ to be perfected by a knowledge, which would be its proper perfection. And therefore it was necessary that there should be another knowledge in Christ besides the Divine knowledge, otherwise the soul of Christ would have been more imperfect than the souls of the rest of men. Secondly, because, since everything is on account of its operation, as stated De Coel. ii, 17, Christ would have had an intellective soul to no purpose if He had not understood by it; and this pertains to created knowledge. Thirdly, because some created knowledge pertains to the nature of the human soul, viz. that whereby we naturally know first principles; since we are here taking knowledge for any cognition of the human intellect. Now nothing natural was wanting to Christ, since He took the whole human nature, as stated above (Article 5). And hence the Sixth Council [Third Council of Constantinople, Act. 4] condemned the opinion of those who denied that in Christ there are two knowledges or wisdoms. Reply to Objection 1. Christ knew all things with the Divine knowledge by an uncreated operation which is the very Essence of God; since God's understanding is His substance, as the Philosopher proves (Metaph. xii, text. 39). Hence this act could not belong to the human soul of Christ, seeing that it belongs to another nature. Therefore, if there had been no other knowledge in the soul of Christ, it would have known nothing; and thus it would have been assumed to no purpose, since everything is on account of its operation. Reply to Objection 2. If the two lights are supposed to be in the same order, the lesser is dimmed by the greater, as the light of the sun dims the light of a candle, both being in the class of illuminants. But if we suppose two lights, one of which is in the class of illuminants and the other in the class of illuminated, the lesser light is not dimmed by the greater, but rather is strengthened, as the light of the air by the light of the sun. And in this manner the light of knowledge is not dimmed, but rather is heightened in the soul of Christ by the light of the Divine knowledge, which is "the true light which enlighteneth every man that cometh into this world," as is written John 1:9. Reply to Objection 3. On the part of what are united we hold there is a knowledge in Christ, both as to His Divine and as to His human nature; so that, by reason of the union whereby there is one hypostasis of God and man, the things of God are attributed to man, and the things of man are attributed to God, as was said above (III:3:1 and III:3:6). But on the part of the union itself we cannot admit any knowledge in Christ. For this union is in personal being, and knowledge belongs to person only by reason of a nature.  

Hey all, For the next 2 weeks we're doing a promotion. If you become a $10 or more patron of Pints With Aquinas here, I'll send you all that other free stuff AND I'll send you a limited edition Thomas Aquinas magnet for your car ... AND I'll send you a super awkward private video message. --- Today I interview Dr. Brant Pitre. Here's a bit about him: Dr. Brant Pitre is Distinguished Research Professor of Scripture at the Augustine Institute in Denver, CO. He earned his Ph.D. in Theology from the University of Notre Dame, where he specialized in the study of the New Testament and ancient Judaism. He is the author of several articles and books, including: Jesus, the Tribulation, and the End of the Exile (Baker Academic, 2005), Jesus and the Jewish Roots of the Eucharist (Image Books, 2011), Jesus the Bridegroom (Image Books, 2014), Jesus and the Last Supper (Eerdmans, 2015), and The Case for Jesus (Image, 2016). Dr. Pitre is an extremely enthusiastic and engaging speaker who lectures regularly across the United States. He has produced dozens of Bible studies on CD, DVD, and MP3, in which he explores the biblical foundations of Catholic faith and theology. He currently lives in Gray, Louisiana, with his wife Elizabeth, and their five children. --- Here's the entire article I read from today from Aquinas: Article 4. Whether Christ should have committed His doctrine to writing? Objection 1. It would seem that Christ should have committed His doctrine to writing. For the purpose of writing is to hand down doctrine to posterity. Now Christ's doctrine was destined to endure for ever, according to Luke 21:33: "Heaven and earth shall pass away, but My words shall not pass away." Therefore it seems that Christ should have committed His doctrine to writing. Objection 2. Further, the Old Law was a foreshadowing of Christ, according to Hebrews 10:1: "The Law has [Vulgate: 'having'] a shadow of the good things to come." Now the Old Law was put into writing by God, according to Exodus 24:12: "I will give thee" two "tables of stone and the law, and the commandments which I have written." Therefore it seems that Christ also should have put His doctrine into writing. Objection 3. Further, to Christ, who came to enlighten them that sit in darkness (Luke 1:79), it belonged to remove occasions of error, and to open out the road to faith. Now He would have done this by putting His teaching into writing: for Augustine says (De Consensu Evang. i) that "some there are who wonder why our Lord wrote nothing, so that we have to believe what others have written about Him. Especially do those pagans ask this question who dare not blame or blaspheme Christ, and who ascribe to Him most excellent, but merely human, wisdom. These say that the disciples made out the Master to be more than He really was when they said that He was the Son of God and the Word of God, by whom all things were made." And farther on he adds: "It seems as though they were prepared to believe whatever He might have written of Himself, but not what others at their discretion published about Him." Therefore it seems that Christ should have Himself committed His doctrine to writing. On the contrary, No books written by Him were to be found in the canon of Scripture. I answer that, It was fitting that Christ should not commit His doctrine to writing. First, on account of His dignity: for the more excellent the teacher, the more excellent should be his manner of teaching. Consequently it was fitting that Christ, as the most excellent of teachers, should adopt that manner of teaching whereby His doctrine is imprinted on the hearts of His hearers; wherefore it is written (Matthew 7:29) that "He was teaching them as one having power." And so it was that among the Gentiles, Pythagoras and Socrates, who were teachers of great excellence, were unwilling to write anything. For writings are ordained, as to an end, unto the imprinting of doctrine in the hearts of the hearers. Secondly, on account of the excellence of Christ's doctrine, which cannot be expressed in writing; according to John 21:25: "There are also many other things which Jesus did: which, if they were written everyone, the world itself, I think, would not be able to contain the books that should be written." Which Augustine explains by saying: "We are not to believe that in respect of space the world could not contain them . . . but that by the capacity of the readers they could not be comprehended." And if Christ had committed His doctrine to writing, men would have had no deeper thought of His doctrine than that which appears on the surface of the writing. Thirdly, that His doctrine might reach all in an orderly manner: Himself teaching His disciples immediately, and they subsequently teaching others, by preaching and writing: whereas if He Himself had written, His doctrine would have reached all immediately. Hence it is said of Wisdom (Proverbs 9:3) that "she hath sent her maids to invite to the tower." It is to be observed, however, that, as Augustine says (De Consensu Evang. i), some of the Gentiles thought that Christ wrote certain books treating of the magic art whereby He worked miracles: which art is condemned by the Christian learning. "And yet they who claim to have read those books of Christ do none of those things which they marvel at His doing according to those same books. Moreover, it is by a Divine judgment that they err so far as to assert that these books were, as it were, entitled as letters to Peter and Paul, for that they found them in several places depicted in company with Christ. No wonder that the inventors were deceived by the painters: for as long as Christ lived in the mortal flesh with His disciples, Paul was no disciple of His." Reply to Objection 1. As Augustine says in the same book: "Christ is the head of all His disciples who are members of His body. Consequently, when they put into writing what He showed forth and said to them, by no means must we say that He wrote nothing: since His members put forth that which they knew under His dictation. For at His command they, being His hands, as it were, wrote whatever He wished us to read concerning His deeds and words." Reply to Objection 2. Since the old Law was given under the form of sensible signs, therefore also was it fittingly written with sensible signs. But Christ's doctrine, which is "the law of the spirit of life" (Romans 8:2), had to be "written not with ink, but with the Spirit of the living God; not in tables of stone, but in the fleshly tables of the heart," as the Apostle says (2 Corinthians 3:3). Reply to Objection 3. Those who were unwilling to believe what the apostles wrote of Christ would have refused to believe the writings of Christ, whom they deemed to work miracles by the magic art.

Explore a case study of Summa 3a.46 on Christ’s passion. What do we make of the humiliation of Christ? Consider Articles 1-12: Article 1: Whether Christ had to suffer in order to free man from sin; Article 2: Whether man could have been freed in any other way; Article 3: Whether the way chosen was the better way; Article 4: Whether it was fitting that Christ should be crucified; Article 5: The extent of Christ’s suffering; Article 6: Whether Christ’s suffering in his passion surpassed all other pains; Article 7: Whether Christ suffered in every part of his soul; Article 8: Whether the passion prevented him from enjoying God; Article 9: The time of the passion; Article 10: The place; Article 11: Whether he should have been crucified with thieves; Article 12: Whether Christ’s passion should be attributed to his divinity. Explore Article 1 and Thomas’ use of John 3:14, “as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up”. Thomas calls it “necessity which arises from the end”. God has willed it so he must follow through. Explore Article 2 as Thomas states, “we find both good and in keeping with divine dignity”. Explore Article 3 as Thomas states, “First, man could see how much God loved him, and so would be aroused to love him. Second, he gave us an example of obedience, humility, constancy, justice, and other virtues. Third, by his passion, Christ not only freed man from sin but merited for him the grace of justification, and the glory of beatitude. Fourth, man thus feels a greater obligation to refrain from sin. Fifth, in this way a greater dignity accrues to man. It was therefore better for us to have been delivered by Christ’s passion than by God’s will alone.” Explore Article 4 as Thomas states, “First, he thus gave us an example of virtue. Second, death by crucifixion was suited in every way to atone for the sin of our first parent.” Third, following Chrysostom, Thomas says Christ was lifted up and thus between heaven and earth sanctifying not only the earth but also the air. Fourth, because he was lifted up, he prepared the way for our ascension. Fifth, this corresponds to the universal salvation of the entire world (with his hands outstretched). “Sixth, this kind of death reveals a variety of virtues. Seventh, this kind of death corresponds to many figures.” Consider that Thomas teaches us that Christ’s passion is appropriate and significant.