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Should we worship Jesus Christ as we worship God? Yes. Jesus Christ is to be worshiped, and with just reason, since he himself is our God and Lord (John 1:1-3.14; 8:58; 10:30; 16:15; 20:28; Acts 20:28; Romans 8:9; Colossians 1:16-17; 2:9; Titus 2:13; 1 Peter 1:11; 2 Peter 1:1; 1 Giovanni 5:20; Jude 4; RevelationContinua a leggere “JESUS CHRIST SHOULD BE WORSHIPED”

Dobbiamo adorare Gesù Cristo come adoriamo Dio? Si. Gesù Cristo si deve adorare, e con giusta ragione, visto che il medesimo è nostro Dio e Signore (Giovanni 1,1-3.14; 8,58; 10,30; 16,15; 20,28; Atti 20,28; Romani 8,9; Colossesi 1,16-17; 2,9; Tito 2,13; 1Pietro 1,11; 2Pietro 1,1; 1Giovanni 5,20; Giuda 4; Apocalisse 1,17-18; 22,6.16). La Bibbia ciContinua a leggere “GESÙ CRISTO SI DEVE ADORARE”

The soul and the spirit Referring to these words of Paul: “May your whole spirit, soul and body be kept blameless at the coming of our Lord Jesus Christ” (1 Thessalonians 5:23), some mistakenly believe that man is a to be tripartite, that is, made up of body, soul and spirit. But Paul with “spirit”Continua a leggere “THE IMMORTALITY OF THE SOUL OF MAN”

The term “firstborn” – from the Greek “prototòkos” (equivalent of the Hebrew “bekòr”) meaning “first birth” – is used to indicate the first child, regardless of whether it is the only one or the greater of other siblings, since no one else was begotten before him. In fact, the only Son of God (John 1:14.18;Continua a leggere “FIRSTBORN”

di Giuseppe Monno Il termine “primogenito” – dal greco “prototòkos” (equivalente dell’ebraico “bekòr”) che significa “primo nato” – è utilizzato per indicare il primo figlio, a prescindere che sia l’unico oppure il maggiore di altri fratelli, poiché nessun’altro fu generato prima di lui. Infatti l’unico Figlio di Dio (Giovanni 1,14.18; 3,16) è detto “il suoContinua a leggere “PRIMOGENITO”

In his writing Against Heresies, Irenaeus, bishop of Lyon from 177 to 202, states: “The Church of Rome was founded by the most glorious apostles Peter and Paul. Its apostolic tradition was transmitted through the succession of its bishops. With the Church of Rome, by reason of its superior authority, every other Church must agree,Continua a leggere “THE “AGAINST THE HERESIES” OF IRENEUS OF LYON, AND THE AUTHORITY OF THE BISHOP OF ROME”

According to the De Sententia Dionysii written by the Father of Orthodoxy Athanasius the Great – who was bishop of Alexandria from 328 to 373 (but with various interruptions) and proclaimed a doctor of the Catholic Church in 1568 by the Bishop of Rome Pius V – in the middle of the third century DionisioContinua a leggere “THE DE SENTENTIA DIONYSII AND THE AUTHORITY OF THE BISHOP OF ROME”

Towards the end of the first century, Pope Clement (collaborator of the apostle Paul [Philippians 4:3; Ecclesiastical History III, 4, 9; III, 15] and third successor of Peter as Bishop of Rome [Against the heresies III, 3, 3]) wrote a letter addressed to the Church of Corinth. The cause of the composition of this letterContinua a leggere “THE LETTER OF POPE CLEMENT TO THE CORINTHIANS AND THE AUTHORITY OF THE BISHOP OF ROME”

The Catholic Church was founded in the first century by the Lord Jesus Christ. The name “catholic” means “universal”, and appears for the first time in the letter that Ignatius, Bishop of Antioch, wrote for his friend Polycarp, Bishop of Smyrna and disciple of the apostle John: “Where is Jesus Christ there is the CatholicContinua a leggere “THE CATHOLIC CHURCH”

Secondo il De Sententia Dionysii scritto dal Padre dell’ortodossia Atanasio il Grande – che fu vescovo di Alessandria dal 328 al 373 (ma con varie interruzioni) e proclamato dottore della Chiesa cattolica nel 1568 dal Vescovo di Roma Pio V – nella metà del III secolo Dionisio (o Diogini) vescovo di Alessandria dal 248 alContinua a leggere “IL DE SENTENTIA DIONYSII E L’AUTORITÀ DEL VESCOVO DI ROMA”