In Revelation 17:5, the apostle John describes a mysterious figure: >"Babylon the Great, the mother of prostitutes and of the abominations of the earth." (Revelation 17:5) Many modern interpreters and some Christian teachers associate America with this symbolic "Babylon," citing its global cultural influence, economic dominance, and especially its perceived moral decline (e.g., promotion of sexual immorality, media-driven hedonism, and exporting of ungodly values worldwide). My question is: Do any Christian traditions or interpretations seriously support the view that America is Babylon the Great specifically because of its moral decay? Or is this interpretation more rooted in speculative prophecy teachings rather than established theological frameworks? I’m interested in thoughtful perspectives from within Christian theology, especially those that either support or critique this view using Scripture.

I've asked many people this question, but they all have different opinions. Some say that the beast is a disease or war or something along that line. Others tell me that the beast is an actual beast. I am looking for answers among the broad spectrum of all denominations Christianity. I know there is no way of knowing, but I would just like to know the different beliefs about the *kinds of things* the beast might be. This question refers to ALL of the beasts. I would also like to know what types of denominations think that the end of times have already come.

What is the Statue of Homeless Jesus (sleeping on a bench)? Has the Catholic Church officially appreciated it?

We read in Mark 15: 42-44: > "When evening had come, and since it was the day of Preparation, that is, the day before the sabbath, Joseph of Arimathea, a respected member of the council, who was also himself waiting expectantly for the kingdom of God, went boldly to Pilate and asked for the body of Jesus. Then Pilate wondered if he were already dead; and summoning the centurion, he asked him whether he had been dead for some time. " That implies that Jesus'death on the cross happened earlier than had been expected. Some medical professionals theorize that Jesus died of a heart failure, to which extreme mental stress had significantly contributed. They believe that the Lord's psychological trauma did not end with the Sweating of Blood at Gethsemane, rather followed Him to the Cross. Now, one should not expect that the Creed will be re-written to state that Jesus died on the Cross, of heart-failure. But, understanding the theory helps one to look at the mental agony of Jesus with the same gravity as his physical suffering. My question therefore, is: Has the Catholic Church taken cognizance of the theory that the terminal cause of Jesus's death on the cross was heart-failure ?

I am looking for the oldest witnesses for the prayer towards the East both pagan and Christian. I am trying to understand the reason for the praying towards the east and from the most ancient sources I notice strange things. Especially Clement of Alexandria - does he mean the pagan temples are the reason for us to pray towards East? > In correspondence with the manner of the sun's rising, prayers are > made looking towards the sunrise in the east. **Whence also the most > ancient temples looked towards the west**, (Pagan temples?) that people > might be taught to turn to the east when facing the images. (What > images? The sun?) **I noticed similarity with the pagan writer of De architectura:** > (Pagan - 30–20 BC?) (Marcus Vitruvius Pollio?) - De architectura > CHAPTER V HOW THE TEMPLE SHOULD FACE > > 1. The quarter toward which temples of the immortal gods ought to face is to be determined on the principle that, if there is no reason to > hinder and the choice is free, the temple and the statue placed in the > cella should face the western quarter of the sky. This will enable > those who approach the altar with offerings or sacrifices to face the > direction of the sunrise in facing the statue in the temple, and > thus those who are undertaking vows look toward the quarter from which > the sun comes forth, and likewise the statues themselves appear to be > coming forth out of the east to look upon them as they pray and > sacrifice. The most hold reason today is that Christ will come from the East as John Damascus has interpreted Matthew 24:27. But the most ancient witnesses did not know anything about this, at least I could not find mention of this. John Chrysostom does not mention this when he talks about Matthew 24:27; (Luke 17:24); Origen, Tertullian, Clement, Basil and the rest before John Damascus does not mention such reason I could not find. I also notice that the meaning of the prayer towards east is changing trough the years. Do you know more writings mentioning the prayer towards the East? 1. (c. 593 to 571 BC?) - Ezekiel 8:15-16 - Old Testament 15 Then said he unto me, Hast thou seen this, O son of man? turn thee yet again, and thou shalt see greater abominations than these. 16 And he brought me into the inner court of the LORD's house, and, behold, at the door of the temple of the LORD, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the LORD, and their faces toward the east; and they worshipped the sun toward the east. Ezekiel 8:15-16 2. (50BC - (37–41AD)?) - Book of Wisdom 16:27-29 27 For what was not destroyed by fire was melted when simply warmed by a fleeting ray of the sun, 28 to make it known that one must rise before the sun to give you thanks, and must pray to you at the dawning of the light; (I think - dawning of the light = (East) ἀνατολὴν) 29 for the hope of an ungrateful person will melt like wintry frost, and flow away like waste water.Book of Wisdom 16:27-29 3. (Pagan - 30–20 BC?) (Marcus Vitruvius Pollio?) - De architectura - [Early Christian Prayer and Identity Formation ](https://gnosis.study/library/%D0%93%D0%BD%D0%BE%D0%B7%D0%B8%D1%81/+%20%D0%9D%D0%B5%20%D1%82%D0%BE%D0%BB%D1%8C%D0%BA%D0%BE%20%D0%BE%20%D0%B3%D0%BD%D0%BE%D0%B7%D0%B8%D1%81%D0%B5/ENG/Early%20Christian%20Prayer%20and%20Identity%20Formation.pdf) - [*De architectura*](https://en.wikipedia.org/wiki/De_architectura) - [Vitruvius](https://en.wikipedia.org/wiki/Vitruvius) CHAPTER V HOW THE TEMPLE SHOULD FACE 1. The quarter toward which temples of the immortal gods ought to face is to be determined on the principle that, if there is no reason to hinder and the choice is free, the temple and the statue placed in the cella should face the western quarter of the sky. This will enable those who approach the altar with offerings or sacrifices to face the direction of the sunrise in facing the sta- tue in the temple, and thus those who are undertaking vows look toward the quarter from which the sun comes forth, and likewise the statues themselves appear to be coming forth out of the east to look upon them as they pray and sacrifice. 2. But if the nature of the site is such as to forbid this, then the principle of determining the quarter should be changed, so that the widest possible view of the city may be had from the sanctuaries of the gods. Furthermore, temples that are to be built beside. - [De architectura libri decem 4.5.1](https://www.chenarch.com/images/arch-texts/0000-Vitruvius-50BC-Ten-Books-of-Architecture.pdf) - [Vitruvii De architectura libri decem](https://archive.org/details/vitruviidearchit00vitr/page/202/mode/2up) 4. (c.100-160 AD?) - Apocrypha - Acts of Paul - Tertullian, who deemed the work to be heretical. “- Possibly, the earliest evidence for this convention is found in the Acts of Paul, where Paul is depicted praying just before he is beheaded: “Then Paul stood with his face to the east and lifting up his hands to heaven (Τότε σταθεὶς ὁ Παῦλος κατέναντι πρὸς ἀνατολὰς καὶ ἐπάρας τὰς χεῖρας εἰς τὸν οὐρανόν), prayed at length” (Mart. Paul 5) - [Early Christian Prayer and Identity Formation](https://gnosis.study/library/%D0%93%D0%BD%D0%BE%D0%B7%D0%B8%D1%81/+%20%D0%9D%D0%B5%20%D1%82%D0%BE%D0%BB%D1%8C%D0%BA%D0%BE%20%D0%BE%20%D0%B3%D0%BD%D0%BE%D0%B7%D0%B8%D1%81%D0%B5/ENG/Early%20Christian%20Prayer%20and%20Identity%20Formation.pdf) - [Acts of Paul](https://en.wikipedia.org/wiki/Acts_of_Paul) - [The Apocryphal Acts of Paul, Peter, John Andrew and Thomas](https://dn790007.ca.archive.org/0/items/apocryphalactsof00pickuoft/apocryphalactsof00pickuoft.pdf) 5. (197 AD) Tertullian (c. 155 – c. 220 AD) (Apologeticus…was written in Carthage in the summer or autumn of 197 AD) - [Apology](https://www.newadvent.org/fathers/0301.htm) - [*Apologeticus*](https://en.wikipedia.org/wiki/Apologeticus#:~:text=Apologeticus%2C%20his%20most%20famous%20apologetic,2nd%20centuries%20had%20been%20convicted.) 6. (197 AD)Tertullian (c. 155 – c. 220 AD) (early summer of 197 AD) (Seems that pagans prayed towards the East as seen in Ezekiel 8:15-16 ) The work can be dated to the early summer of 197, following Severus bloody defeat of Albinus in February 197, which is referred to in the work. - [Ad nationes (To the nations)](https://www.tertullian.org/works/ad_nationes.htm) - [Ad Nationes (Book I)](https://www.newadvent.org/fathers/03061.htm) 7. (After 207 AD?)Tertullian (c. 155 – c. 220 AD) "of our dove", as he terms them, are always in "high and open places, facing the light" (Tertullian Adv. Val., c. iii), Of our dove, however, how simple is the very home!— always in high and open places, and facing the light! As the symbol of the Holy Spirit, it loves the (radiant) East, that figure of Christ. Nothing causes truth a blush, except only being hidden, because no man will be ashamed to give ear thereto. (Tertullian Adv. Val., c. iii). - [Against the Valentinians](https://www.newadvent.org/fathers/0314.htm) - [Against the Valentinians](https://ccel.org/ccel/tertullian/against_valentinians/anf03.v.vi.i.html) 8. (198 AD–c. 203 AD) Clement of Alexandria (c.150-215 AD)(Stromata written c. 198 AD–c. 203 AD) - considered gnostic by himself. > And since the dawn is an image of the day of birth, and from that point the light which has shone forth at first from the darkness increases, there has also dawned on those involved in darkness a day of the knowledge of truth. In correspondence with the manner of the sun's rising, prayers are made looking towards the sunrise in the east. Whence also the most ancient temples looked towards the west,(Pagan temples?) that people might be taught to turn to the east when facing the images. (What images? The sun?) "Let my prayer be directed before Thee as incense, the uplifting of my hands as the evening sacrifice," say the Psalms. In the case of wicked men, therefore, prayer is most injurious, not to others alone, but to themselves also. If, then, they should ask and receive what they call pieces of good fortune, these injure them after they receive them, being ignorant how to use them. For they pray to possess what they have not, and they ask things which seem, but are not, good things. But the Gnostic will ask the permanence of the things he possesses, adaptation for what is to take place, and the eternity of those things which he shall receive. And the things which are really good, the things which concern the soul, he prays that they may belong to him, and remain with him. And so he desires not anything that is absent, being content with what is present. For he is not deficient in the good things which are proper to him; being already sufficient for himself, through divine grace and knowledge. But having become sufficient in himself, he stands in no want of other things. But knowing the sovereign will, and possessing as soon as he prays, being brought into close contact with the almighty power, and earnestly desiring to be spiritual, through boundless love, he is united to the Spirit. Clement of Alexandria, Strom. 7.7.43–46; - [The Stromata, or Miscellanies](https://www.earlychristianwritings.com/text/clement-stromata-book7.html) - [The Stromata (Book VII)](https://www.newadvent.org/fathers/02107.htm) - [Clement of Alexandria](https://en.wikipedia.org/wiki/Clement_of_Alexandria) 9. (c. 185 – c. 253 AD) Origen of Alexandria - (Unknown date) (Origen. 32).44 Origen, On Prayer, Part 3 - Origen, Origen: Prayer, Exhortation to Martyrdom, ed. by Johannes Quasten and Joseph C. Plumpe, trans. by John J. O’Meara, Ancient Christian Writers (New York; Mahwah, NJ: Newman Press, 1954), XIX - [Origen On Prayer](https://www.ecatholic2000.com/fathers/origen.shtml) - [Origen, On Prayer (Unknown date). Translation](https://www.tertullian.org/fathers/origen_on_prayer_02_text.htm) - [Origen](https://en.wikipedia.org/wiki/Origen) - [Early Christian Prayer and Identity Formation](https://gnosis.study/library/%D0%93%D0%BD%D0%BE%D0%B7%D0%B8%D1%81/+%20%D0%9D%D0%B5%20%D1%82%D0%BE%D0%BB%D1%8C%D0%BA%D0%BE%20%D0%BE%20%D0%B3%D0%BD%D0%BE%D0%B7%D0%B8%D1%81%D0%B5/ENG/Early%20Christian%20Prayer%20and%20Identity%20Formation.pdf) 10. (Maybe before 238 - 244 AD (Maybe 220 - 230 AD in Alexandria?)) Origen of Alexandria (c. 185 – c. 253 AD) Origen (185-253 AD) Homily on Numbers 2:1-34 - [Homilies On Numbers](https://vdoc.pub/download/homilies-on-numbers-656uqi23omg0) - [Homilies on Numbers](https://books.google.bg/books/about/Homilies_on_Numbers.html?id=P4pPyRXeWkUC&redir_esc=y) - [Origen](https://en.wikipedia.org/wiki/Origen) 11. (c. 185 – c. 253 AD) Origen of Alexandria (Similar to Clement of Alexandria, Strom. 7.7.43–46;) (Origen - Homily on the Third book of Moses) (Origen - Homilies on Leviticus) - [Homilies on Leviticus 1-16 (Fathers of the Church)](https://dokumen.pub/homilies-on-leviticus-1-16-fathers-of-the-church-0813200830-9780813200835.html) - [Няма налична електронна книга](https://books.google.bg/books?id=Eo9Da7xaBuUC&printsec=frontcover&redir_esc=y#v=snippet&q=%20from%20the%20east&f=false) Old Testament: Leviticus 16:14-16 (I think that the priest that sprinkles with the figner is facing West, facing the mercy seat - sprinkles on the mercy seat - the eastern direction - I think the face/the front side of the mercy seat and before the mercy seat - the priest seems to look towards the West, not East? In the Old Testement) 12. (330-379 AD) Basil the great St. Basil the Great, The Holy Spirit, 27,66 Basil, De Spir. Sancto 27.66; - [De Spiritu Sancto](https://www.newadvent.org/fathers/3203.htm) 13. (c.335 – 394 AD) Gregory of Nyssa (Similar to Basil the Great, The Holy Spirit, 27,66) Gregory of Nyssa - Homily 5 on Lord's Prayer (Adam in Us) - [Homily 5 - Forgive Us Our Debts As We Forgive Our Debtors. And Lead Us Not Into Temptation, But Deliver Us From The Evil One.](https://orthodoxprayer.org/Articles_files/GregoryNyssa-Homily5%20Lords%20Prayer.html) - [Why do many old churches face east?](https://christianity.stackexchange.com/questions/62632/why-do-many-old-churches-face-east/80757#80757) 14. (c. 313 - 386 AD) Bishop Cyril of Jerusalem Cyril of Jerusalem, Mystogogic Catecheses XXXIII, 1073 B. as quoted in Jean Danielou, The Bible and the Liturgy, 30. - [Catechetical Lectures 13-23 (incl. Mystagogical Catecheses)](https://www.ewtn.com/catholicism/library/catechetical-lectures-1323-incl-mystagogical-catecheses-9085) - [Early Christian Prayer and Identity Formation](https://gnosis.study/library/%D0%93%D0%BD%D0%BE%D0%B7%D0%B8%D1%81/+%20%D0%9D%D0%B5%20%D1%82%D0%BE%D0%BB%D1%8C%D0%BA%D0%BE%20%D0%BE%20%D0%B3%D0%BD%D0%BE%D0%B7%D0%B8%D1%81%D0%B5/ENG/Early%20Christian%20Prayer%20and%20Identity%20Formation.pdf) 15. (3th. c. - late 4th. c. AD? - Syria?) Didascalia Apostolorum - The Teaching of the Apostles (1) The Holy Apostles have therefore decreed, first, that people should pray towards the East, because, that as the lightning that flashes from the East, and is seen unto the West, thus shall be the coming of the Son of Man. By this let us know and understand when we pray, that He shall be seen from the East, and towards it we expect Him and we worship Him. Commandments from the writing of Addai the Apostle. (Syrian Didascalia Apostolorum/Didascalia Addai, Teaching of the Apostles/Teaching of the Apostle Addai) - [The Teaching of the Apostles](https://www.newadvent.org/fathers/0854.htm) - [The *Didascalia Apostolorum* in English](https://ia600205.us.archive.org/9/items/didascaliaaposto00gibsuoft/didascaliaaposto00gibsuoft.pdf) - [Facing east](https://tradice.net/2016/04/2016-04-14/#gsc.tab=0) Source say - Mentioned by Ephiphanius - (Haer. 70) refers to the Audians’ use of the Didascalia to justify their Quartodeciman practice. The text is called τῶν ἀποστόλων διάταξις; - [The reception history of the Didascalia](https://ancientchurchorders.wordpress.com/tag/epiphanius/) At the end of the 4th century it is quoted in the Pseudo-Chrysostom's *Opus Imperfectum in Matthaeum*. - [*Didascalia Apostolorum*](https://en.wikipedia.org/wiki/Didascalia_Apostolorum) John Damascus may have his interpretations on (Matthew 24:27, Luke 17:24) from the *Didascalia Apostolorum*. 16. (c. 339 – 397 AD) Ambrose of Milan Bishop Ambrose’ De Mysteriis, (Myst. 2.7) - [Early Christian Prayer and Identity Formation](https://gnosis.study/library/%D0%93%D0%BD%D0%BE%D0%B7%D0%B8%D1%81/+%20%D0%9D%D0%B5%20%D1%82%D0%BE%D0%BB%D1%8C%D0%BA%D0%BE%20%D0%BE%20%D0%B3%D0%BD%D0%BE%D0%B7%D0%B8%D1%81%D0%B5/ENG/Early%20Christian%20Prayer%20and%20Identity%20Formation.pdf) 17. (354 - 430 AD) Augustine of Hippo Augustine of Hippo, Augustine, Sermon on the Mount 2.5.18: - [ Our Lord’s Sermon On The Mount, according to Matthew](https://documentacatholicaomnia.eu/03d/0354-0430,_Augustinus,_De_Sermone_Domini_In_Monte_Secundum_Matthaeum_[Schaff],_EN.pdf) - [On the Sermon on the Mount, Book II](https://www.newadvent.org/fathers/16012.htm) 18. (c. 342–347 – 420 AD) Jerome - commentary on Ezekiel 8:1; - [Commentary on the Prophet Ezekiel](https://historicalchristian.faith/by_father.php?file=Jerome%2FCommentary%2520on%2520Ezekiel.html) - [Ефрем Сирин, прп. (†373)](https://azbyka.ru/biblia/in/?Ezek.8:16&r) 19. (c. 450 AD) - Pope Leo I (Leo the great) (c. 391 – 461 AD) - Leo the Great in Sermon XXVII Leo the Great, Sermons, ed. by Thomas P. Halton, trans. by Jane Patricia Freeland and Agnes Josephine Conway, The Fathers of the Church (Washington, DC: The Catholic University of America Press, 1996), XCIII, 113: - [Why do many old churches face east?](https://christianity.stackexchange.com/questions/62632/why-do-many-old-churches-face-east) - [Sermon 27](https://www.newadvent.org/fathers/360327.htm) 20. (c. AD 675/676 - 749 AD) John of Damascus Chapter 12. Concerning Worship towards the East. - [An Exposition of the Orthodox Faith (Book IV)](https://www.newadvent.org/fathers/33044.htm) - [John of Damascus](https://en.wikipedia.org/wiki/John_of_Damascus) St. John of Damascus, John Damascene, Three Treatises on the Divine Images 2.16

If Psalm 110 was NOT written by David, then did Jesus make an error in stating that "David himself calls him [the messiah] 'lord'" in the Psalm (Mark 12:36-37; Mat. 22:43-45; Luke 20:42-44), or is there a better way of looking at this? I've read a few commentaries (expositional and scholarly) on the New Testament passages and Psalm in question (Expositor's Bible Commentary: Carson (Matthew), Wessel and Strauss (Mark), Liefeld and Pao (Luke), VanGemeren (Psalms); Word Biblical Commentary: Evans (Mark), Hagner (Matthew), Nolland (Luke), Allen (Psalms 101-150); and the NET Bible's notes to name a few). At least one of the Expositor's commentators recommended Allen's commentary. I agree that his appears to provide the most thorough analysis of the Psalm's original context of the commentaries I've read and also best addresses the question at hand. While he concludes that the Psalm was most likely written *about* David rather than *by* David (as also the NET concludes), he also writes, > "An understanding of the heading of the psalm in terms of Davidic authorship features twice in argumentation, at Mark 12:35–37 (and parallels) and Acts 2:33. This understanding, already as old in principle as the redactional characterization of the block of Davidic psalms in Pss 3–71 as “the prayers of David son of Jesse” in Ps 72:20, accords with what R. N. Longenecker has called the “circumstantial” or “descriptive” type of interpretation, based on ancient cultural norms, to be found in the NT, as distinct from the normative kind of exegesis practiced today (TynBul 21 36–38; Biblical Exegesis, 193–98)." I've since read some of the recommended book by Longenecker, *Biblical Exegesis in the Apostolic Period*, learning much about Jewish exegetical practices around the 1st century. I also read Dr. Michael Brown's take on Jesus' use of Psalm 110 in his book, *Answering Jewish Objections to Jesus, Vol.* 3. While he prefers defending the Psalm originally being written about the Messiah, he also concedes, > "Even if the psalm was originally written by a court poet for his lord, King David, it would still point to David’s priestly calling (as a prototype of the Messiah) as well as to his worldwide reign, fulfilled only through David’s greater descendant, King Messiah. This would mean, then, that Jesus was pointing to Jewish interpretation of the day, interpretation that attributed the authorship of this psalm to David, thereby proving that Messiah had to be greater than David, but without making a definitive statement about the authorship of the psalm." This is the best and most direct answer I've found so far. The difficulty now is reconciling the assumption that Jesus was not "making a definitive statement about the authorship of the psalm" with the language that he uses, which appears to be definitive. Matthew's version seems to be most easily reconciled with this approach, since Davidic authorship is merely an assumed part of Jesus' questions to his opponents. Mark and Luke are more difficult, Mark's version reading, "David himself said by the Holy Spirit,... David himself calls him 'Lord'." (I also explored the possibility that *David* could merely be a colloquial designation for the Davidic Psalms, attempting to replace *David* with *the Davidic author* in Jesus' quote. This, however, doesn't seem to work well, since the argument in the gospels revolves around the question of how the messiah could be *David's son*, whenever *David*, the assumed author of the Psalm, calls him 'Lord'.) I also have some deeper questions, which I think are pertinent to how we answer the main question: - Does Jesus himself believe that David wrote the psalm? (It's easier to account for other New Testament writers' use of Jewish tradition, since they aren't themselves *divine*.) If so, how should that inform our Christology? (Which part of His argument is divine and which part is human?) - Is the point Jesus tries to make undermined if his argument is based on a false premise? - If Jesus said that David wrote this Psalm, but it actually wasn't written *by* David, how do we reconcile that with the doctrine of inerrancy?

In trying to understand various trinitarians theologians like Karl Rahner/Karl Barth, the concept of "subsisting" often comes up. I'm really not sure what to make of it, initially I imagined it means (because of the "sub" prefix) what is the substance something is made of, or more likely a quality of an entity that exists within. But I'm really trying to wrap my head around what's the difference between saying: 1. There's one God who subsists in three persons 2. There are three persons who subsist in one God. Does the first affirm that there really is only one God, as in one person, who inside lives as three? And then the second to mean that there really are three distinct persons, but who inside live as one? Because my trinitarian theology is more western, I'd appreciate (and I've tagged this question) for Catholics and Protestants – as, again, that's what I'd wish for – but Eastern-Orthodox are also welcomed to respond as long as they keep my background in mind.

Charity admits degrees (cf. St. Thomas Aquinas in *On Love and Charity* and *Summa Theologica* II-II q. 24 a. 4 - a. 10 ). Has any theologian explained if it is possible to measure one's degree of charity? If so, how can it be measured?

This site has not declared its biases. Given the Catholic bent of the reaction to questions I consider it an appropriate question to ask if they are simply a Catholic front. Who runs this mentally crippled site? What are their biases? Please DECLARE your obvious intent in manipulating discussion. Visitors deserve to know what to expect. Are you a biblical site or a bunch of Catholics? I don't care if you kick me off your crap talk but I do care if you don't confess your bias.

Please note, I am not asking what was inside the Ark of the Covenant (question asked in June 2013) but what happened to Aaron's budding staff and the jar of manna by the time the Ark of the Covenant was placed in the temple built by Solomon. Exodus 16:33-34 says the jar of manna was placed in the Ark in front of the stone tablets. Numbers 17:10 says Aaron's budding staff was placed in front of/before the Ark of the Covenant. 1 Kings 8:9 and 2 Chronicles 5:10 both say that by the time the Ark of the Covenant was placed in the temple built by Solomon there was nothing inside the Ark except for the two stone tablets of the testimony/covenant. However, Hebrews 9:1-4 says the Ark contained the two stone tablets (the terms of the covenant), Aaron's rod (or staff) and the gold jar containing manna. What happened to Aaron's budding staff and the gold jar of manna? Were they lost or were they stolen? And why does the writer of Hebrews mention them?

Young Earth Creationists (YEC) and fundamentalist flat earthers continue to look to Genesis 1 for an explanation of cosmogony. Did the Catholic Church ever admit that science triumphed over pre-scientific religious origin stories?

In [Chapter 2 of Holy Apostle St Paul's 2nd Letter to the Thessalonians, vv. 1-12], the RSVCE Title of which is **The Man of Lawlessness**, i.e., the **Antichrist**, St Paul in v.5 asks his audience to recall: > *5 Do you not remember that when I was still with you I told you this?* It appears that the early Christians right from the **Apostolic Age** were taught about and were familiar with this **Antichrist** character. The Church teaches that the heritage of faith entrusted to the whole of the Church from the Apostles, is contained in the the ***depositum fidei***, i.e., in Sacred Scripture and [Holy] Tradition. > **The heritage of faith entrusted to the whole of the Church** > > **[CCC 84]** The apostles entrusted the "Sacred deposit" of the faith (the ***depositum fidei***), contained in Sacred Scripture and > Tradition, to the whole of the Church. "By adhering to [this heritage] > the entire holy people, united to its pastors, remains always faithful > to the teaching of the apostles, to the brotherhood, to the breaking > of bread and the prayers. So, in maintaining, practicing and > professing the faith that has been handed on, there should be a > remarkable harmony between the bishops and the faithful." Chapter 13 in the Apostle St. John's Apocalypse introduces the Apocalyptic Beasts and their relationship . In the preceding Chapter 12 , the dragon had already been introduced, described, and the readers told what he does: > *the **great dragon** [...], that **ancient serpent**, who is called **the Devil and Satan**, **the deceiver of the whole world*** That leaves us with the two Beasts, the 7-headed First Beast from the Sea, and the Second Beast with with two horns from the earth. Which of these two Beasts, from the Catholic Deposit of Faith, Sacred Scripture and Holy Tradition, is identifiable with the **Antichrist**?

In 1 John 4:1–3, we are instructed to "test the spirits" and are told that "every spirit that confesses that Jesus Christ has come in the flesh is from God." This passage seems to suggest that verbal confession of Jesus' incarnation is a reliable test for determining whether a spirit is from God. However, in the Gospel accounts — for example, Mark 5:7 and Luke 8:28 — we see the demonic legion that possessed the man in the region of the Gerasenes recognizing Jesus and crying out: “What have you to do with me, Jesus, Son of the Most High God?” This shows that demons are capable of identifying and even verbally acknowledging who Jesus is. Given that, how should 1 John 4:1–3 be interpreted? - Can demonic spirits confess Jesus Christ in a way that appears genuine? - Is verbal confession alone a sufficient test of the spirit's origin? - How do we reconcile 1 John’s teaching with the demonic acknowledgment of Jesus in the Gospels? I’m hoping to understand whether this test is meant to be literal, theological, or deeper than just spoken words.

It should be common sense knowledge that many Christians condemn homosexuality as a sin. The following already asked questions should be more than enough to prove the point: - [Why do some Christians believe it is moral to be a homosexual?](https://christianity.stackexchange.com/questions/381/why-do-some-christians-believe-it-is-moral-to-be-a-homosexual) - [What is the Biblical argument that homosexual attraction is sinful by itself?](https://christianity.stackexchange.com/questions/35233/what-is-the-biblical-argument-that-homosexual-attraction-is-sinful-by-itself) - [What is a Christian's justification for a legal prohibition of homosexual marriage?](https://christianity.stackexchange.com/questions/7598/what-is-a-christians-justification-for-a-legal-prohibition-of-homosexual-marria) That said, I'm not sure if I've ever heard Christians who claim that homosexuality is a sin also claim that homosexuals can be freed from their (claimed) sinful condition. Logic tells me that they should expect this to be the case, in light of passages such as: Romans 8:12-17 (ESV): > 12 So then, brothers, we are debtors, not to the flesh, to live according to the flesh. 13 For if you live according to the flesh you will die, **but if by the Spirit you put to death the deeds of the body, you will live**. 14 For all who are led by the Spirit of God are sons of God. 15 For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, “Abba! Father!” 16 The Spirit himself bears witness with our spirit that we are children of God, 17 and if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him. Galatians 5:16-24 (ESV): > 16 But I say, **walk by the Spirit, and you will not gratify the desires of the flesh**. 17 For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do. 18 But if you are led by the Spirit, you are not under the law. 19 **Now the works of the flesh are evident: sexual immorality**, impurity, sensuality, 20 idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, 21 envy, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God. 22 **But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness**, 23 **gentleness, self-control**; against such things there is no law. 24 **And those who belong to Christ Jesus have crucified the flesh with its passions and desires**. If homosexuality is a sinful desire of the flesh, as many Christians believe, does this mean that homosexuality, as any other sin, can be reversed by the power of God, through the Holy Spirit, as the passages above seem to indicate? Is this the standard view among Christians who condemn homosexuality as a sin? An alternative way of phrasing the question: Can God heal homosexuality (according to those who view homosexuality as a sin)?

Acts 1:9–11 records Jesus’ ascension into heaven. Hebrews 1:3 and other passages state that He "sat down at the right hand of the Majesty on high." Yet other verses, such as Romans 8:34 and Hebrews 7:25, describe Him as interceding for believers. Revelation 3:21 also speaks of Him sharing His Father’s throne. According to Christian theology, since His ascension, has Jesus been permanently seated on His throne, or is this meant to describe His authority while He remains actively engaged in roles such as interceding, reigning, and preparing for His return? I’m seeking an explanation based on Scripture and Christian doctrine about what Jesus has been doing since He ascended to the Father.

I was looking at this question: https://christianity.stackexchange.com/questions/16918/is-there-any-protestant-method-how-to-deal-spiritual-dryness . In it, the OP describes "spiritual dryness" as when a person doesn't feel the 'presence of God'. Let's pause and think about this. Feeling something entails perception—sensing something. In other words, it involves the senses: mechanisms that take in signals and convert them into conscious experience. But if we are talking about "feeling the presence of God," and if God is supposed to be a spiritual being, then unless God chooses to perform a miracle by intervening in the physical world and making his presence physically evident—by impacting our senses of sight, hearing, touch, smell, or taste—the only other alternatives I can think of are: 1. God making his presence known through emotions (which makes me wonder: do we perceive emotions through our five senses—although [some estimate up to 33 senses!](https://www.senseationalspaces.com/blogs-1/re7az3aj7icnauvk324h5l5o0du6vz)—or are emotions perceived through a different sense in the brain?). 2. God making his presence known through our thoughts (perhaps by implanting spontaneous thoughts in our minds?). 3. We actually have a spiritual sense or senses, but these are dormant in most people. For example, an atheist, naturalist, or physicalist who denies the existence of the spiritual might be "spiritually blind" because their spiritual senses are inactive. However, if their spiritual senses were activated, they would be able to have spiritual experiences, just as most people are able to have auditory, visual, tactile, mental, or emotional experiences through the conventional senses. A whole new category of experience would be unlocked through the activation of spiritual senses. The third option reminds me a bit of the concept of the [third eye](https://en.wikipedia.org/wiki/Third_eye) , though that's an Eastern religious concept rather than a strictly Christian idea. Still, I wonder if Christianity teaches—perhaps with different terminology and nuances—about the existence of some kind of spiritual sense or senses, whether these can be activated (and if so, how), and whether, through them, we can perceive the presence of God (as a spiritual being), or even the presence of angels, demons, or the spiritual world in general. Given these considerations, I’m interested in how different Christian denominations and traditions address the idea of "spiritual senses." Do various branches of Christianity teach that humans have spiritual senses through which they can perceive God or spiritual realities? If so, how are these senses understood, and how do they relate to experiences like "spiritual dryness," the "dark night of the soul," or "feeling the presence of God"? I would appreciate an overview of how major Christian traditions—such as Catholicism, Eastern Orthodoxy, and Protestantism—approach this concept.

***Zionism*** (political nationalism) certainly was not begun by Dispensationalists; and the occurrence of the Halocaust did give impetus to it. But Dispensationalist have strongly embraced it. And Zionist Dispensationalists often quote the Genesis 12 verse, ***God will bless those who bless Israel, and curse those who curse Israel*** to justify their support, spiritually, financially, and militarily, for the nation of modern Israel. >I will bless those who bless you, and whoever curses you I will curse, and all peoples on earth will be blessed through you. (Genesis 12:3) This is even though the majority of the Jews in Israel are either ***secular, or anti-Christian***. And are seen to persecute Christians living there. (Statements by King of Jordon, and news reports on TBN network who reluctantly received his report until they saw videos themselves of Jews disrupting Christian rites). And ***Christian Palestinians*** are not even on their radar screen! So how do ***protestant orthodox Christian scholars*** deal with this seminal verse about blessing Israel in contrast to the Dispensational interpretation? Which other scriptures do non-Disp. Christians appeal to, that causes them to treat ***all nation equally***, with love and mercy, without referring to any particular nation or political entity?

In the Bible, certain individuals are described as having exceptional skill in craftsmanship. For example, **Noah** was able to construct the ark with precise dimensions and structural complexity (Genesis 6:14–16). Later in the Old Testament, **Bezalel** and **Oholiab** are said to have been "filled with the Spirit of God" and given wisdom, understanding, knowledge, and skill in all kinds of craftsmanship to construct the tabernacle and its furnishings (Exodus 31:1–6). This raises an important theological and interpretive question: **Were these abilities supernaturally imparted by God at the moment of calling, or were they natural talents that God chose to use and bless for His purposes?** Additionally, how should we understand the language of "filled with the Spirit of God" in this context—does it imply sudden divine empowerment, or a sanctified use of already existing skills? I'm interested in how various Christian traditions and biblical interpretations understand this dynamic between divine inspiration and human ability.

Regarding the passage Mt 2:13-18. Joseph flees to Egypt with Jesus and Mary after being warned by an angel that Jesus’ life is in danger. Herod then kills all the male children less than 2 years old in and around Bethlehem (8 miles *south* of Jerusalem). Matthew calls this tragic event the fulfillment of Je 31:15: > A cry is heard in Ramah… Rachel weeps for her children… for her children are gone. However, OT verses and sources from bibleatlas.org point to Ramah being 8+ miles *north* of Jerusalem. How can the verses in Matthew and Jeremiah refer to the same place if they are 16+ miles apart? What am I missing?

There are a handful of prophecies that Christians consider as having "dual fulfillments" - one at the time, and one in the future. Matthew 24, Isaiah 7:14, etc. are examples. Where did this method of interpretation originate, and more importantly upon what foundation / first-principles does it rest? One could say, let's give it three interpretations, or let's say it was a failed prophecy, or let's say the original prophecy was fulfilled - but in a different way, etc. but instead Christians choose to utilize this Dual Fulfillment method on many prophecies. The explanation I've come across typically goes something like: "the first prophecy did not fully come about, so we'll see it fully happen sometime in the future." But, that's an obvious False Dilemma , as there are many other ways to explain the first prophecy not being "fully fulfilled". Would appreciate someone with more expertise chiming in.