Matthew 28:19 Dispensationalist (aka Catholic)
It's also not really dead though. It's technically non-living, and it doesn't have the voltage needed to run its circuit board. Once it regains the voltage through charging from a power source, now it has the voltage. In the meantime the device hardly changes at all, certainly no more than how a rock for example changes over time.Right.
Be sure it is made to do so by a power source. In the mean time it isn't doing anything in some other place or existence.
I mentioned that one to Clete explicitly, yes.Besides @Clete's definition for penance, I found this one:
2.a Christian sacrament in which a member of the Church confesses sins to a priest and is given absolution
I said that.It doesn't fit with yours, either.
See below.I'd like to think this is just a peculiar language disconnect, but I think I trust the normal definitions over yours.
If that's what I were doing then I'd agree with you. That's the wrong category, but I have reason to use the signifier, it's not willy-nilly; again see below.And placing all good works a Christian desires to do in this category is the type of bondage Jesus' death was supposed to free us from.
Hebrews 2:15 KJV — And deliver them who through fear of death were all their lifetime subject to bondage.
In the light of Genesis, you're proposing that Paul means that you have not been quickened, since you were never really dead yet anyway? I fail to understand the meaning of this clause unless "dead" signifies something nonfiction, not something metaphorical or only contingent. Not like, you have "been quickened" (in quotes ("air quotes") because obviously you weren't dead yet, so it's really just metaphorically quickened).If such a meaning is allowed in Genesis, why not also in Ephesians:
Ephesians 2:1 KJV — And you hath he quickened, who were dead in trespasses and sins;
The New Covenant amends the Old, it doesn't do away with it, even one of the Old laws is repeated all throughout the New Testament, including in James----the "royal" law. The Old is amended in the New. Much remains, some is fulfilled, and there are new additions.Christ, in mercy, doesn't have a replacement law
This is a false dichotomy, there can be "a replacement law" and a spirit of joyful obedience to Him without conflict., but a spirit of joyful obedience to Him.
That's one take. They did not believe Who He was. If they had known, they would have listened to Him like all the people who followed Him around listened to Him. I don't think they couldn't see Him because of "law-like rituals," didn't Nicodemus see Who He was? (The exception doesn't prove the rule in this case, but falsifies the theory.)In fact, worship of such law-like rituals was what severed communication between Him and those Jews who refused to allow the new commandments of loving God and each other to take hold of their hearts.
Then use whatever word you want, Derf; you and Clete. If you don't like penance then use sanctification or popular piety or good work done to be more Christlike. Carrying your cross. "A spirit of joyful obedience." Whatever. But what I'm getting from the both of you this thread is that not only do you reject my word choice (the signifier), but you are acting like the thing signified is fictional as well, and you know it's not.Which doesn't fit any of the definitions of penance.
The whole season of Lent is penitential, everybody knows that, even non-Catholics. The things done during Lent are penance, by definition. What are the things done? Corporal works of mercy, prayer, fasting, and the abstention from things we may have an inordinate attachment to, for example. What things don't count for Lent? Abstaining from grave sins. That's not penitential or Lenten, that is obligatory, required, it's therefore a different kind of good work from penance, that's what I'm calling liturgy. Obligatory is liturgy and voluntary is penance.
You won't find a lexical definition of liturgy which matches with my categories either, but again the thing signified is nonfiction. There is good work which is compulsory, on pain of grave sin, and avoiding grave sin is the most trivial example of that good work. Another grave sin is not going to Mass. Mass is liturgy. We have to go to Mass, we have to do the good work of liturgy.
But we don't have to fast. We don't have to read our Bibles or pray regularly. We don't have to help the destitute. Those are penitential. Some will say, "But we should," but that's going too far. We should go to Mass. We should avoid grave sin. Penance ought not be mixed with liturgy.
And like I said earlier in an earlier post, it isn't the absence of liturgy in a Christian's life which is decisive but the absence of penance (or popular piety, sanctification, carrying your cross, corporal works of mercy, or good work done to be more Christlike), which confirms a non-Christian.
Do you consider the Lord's Supper just one of "a bunch of rituals?" (We don't even have to talk about a bunch of them, just one, the Eucharist.) Is this your correct estimation of the Eucharist, that it is merely a ritual, and that God does not provide grace directly in the Eucharist?But the grace is to the church from Him, and from the church to you and me as participants...of His grace, not of a bunch of rituals.