Rom Wishes Quotes

I wish you could see yourself the way I see you" - Adam

[Re: Rom 10:2] It is commonly said: “The intention is good, and the purpose is true, but the means are misused.” The goal which they seek is correct; but the way is wrong by which they endeavor to reach the goal. They want to go east and instead they are going west. The arrogant zeal of good intentions does the same today. The Apostle expresses himself very mildly when he says “not according to knowledge.” He wishes this to be understood in the sense that they set about with blind zeal, unwise urgency, and foolish purpose. That is the greatest danger; and it should serve us as an example that we may speak of the faults of the neighbor with mildness.

I have no idea what you’re talking about.” I spin to leave. “No fucking way.” It clicks in his mind. “Little Vee?” Here he is. “You’re that girl Finn and I used to…” He doesn’t complete his sentence, but I know all too well what he was going to say. “Annoy? Tease? Torture? Why, yes, that would be me. Did you seriously just figure that out? A bit slow, are we?” I snark. My outburst only seems to amuse him. “Look, in my defense, your mom only ever called you ‘Vee.’ I thought it was short for Vicky or Vivian or something. And it was ten years ago. I can’t even remember what I had for dinner last night.” “Whatever.” I shrug. “Shit, I’ve got to say, Vee.” He gives me a once-over. “Puberty did you a solid.” My cheeks combust. “Wish I could say the same about you,” I lie through my teeth. Xavier smiles at my failed attempt to deny the undeniable. Let’s not pretend like puberty didn’t do every female on earth a solid when Xavier Emery went from “cute” to “sinfully hot” in the span of a summer. “I think you mispronounced thank you.” He flashes a smug grin that makes me want to knee him where it hurts.

Thus, though we ought boldly to resist those teachers of tradition, and though the laws of the pontiffs, by which they make aggressions on the people of God, deserve sharp reproof, yet we must spare the timid crowd, who are held captive by the laws of those impious tyrants, till they are set free. Fight vigorously against the wolves, but on behalf of the sheep, not against the sheep. And this you may do by inveighing against the laws and lawgivers, and yet at the same time observing these laws with the weak, lest they be offended, until they shall themselves recognise the tyranny, and understand their own liberty. If you wish to use your liberty, do it secretly, as Paul says, "Hast thou faith? have it to thyself before God" (Rom. xiv. 22). But take care not to use it in the presence of the weak. On the other hand, in the presence of tyrants and obstinate opposers, use your liberty in their despite, and with the utmost pertinacity, that they too may understand that they are tyrants, and their laws useless for justification, nay that they had no right to establish such laws.

But suppose my daughters had approached me as we often approach God. “Hey, Dad, glad you’re home. Here is what I want. More toys. More candy. And can we go to Disneyland this summer?” “Whoa,” I would have wanted to say. “I’m not a waiter, and this isn’t a restaurant. I’m your father, and this is our house. Why don’t you just climb up on Daddy’s lap and let me tell you how much I love you?” Ever thought God might want to do the same with you? Oh, he wouldn’t say that to me. He wouldn’t? Then to whom was he speaking when he said, “I have loved you with an everlasting love” (Jer. 31:3 NIV)? Was he playing games when he said, “Nothing . . . will ever be able to separate us from the love of God that is in Christ” (Rom. 8:39)? Buried in the seldom-quarried mines of the minor prophets is this jewel: The LORD your God is with you; the mighty One will save you. He will rejoice over you. You will rest in his love; he will sing and be joyful about you. (Zeph. 3:17) Don’t move too quickly through that verse. Read it again and prepare yourself for a surprise. The LORD your God is with you; the mighty One will save you. He will rejoice over you. You will rest in his love; he will sing and be joyful about you. (Zeph. 3:17) Note who is active and who is passive. Who is singing, and who is resting? Who is rejoicing over his loved one, and who is being rejoiced over? We tend to think we are the singers and God is the “singee.” Most certainly that is often the case. But apparently there are times when God wishes we would just be still and (what a stunning thought!) let him sing over us. I can see you squirming. You say you aren’t worthy of such affection? Neither was Judas, but Jesus washed his feet. Neither was Peter, but Jesus fixed him breakfast. Neither were the Emmaus-bound disciples, but Jesus took time to sit at their table. Besides, who are we to determine if we are worthy? Our job is simply to be still long enough to let him have us and let him love us.

Everyone expected me to fall apart after our breakup. Instead I just felt empty. I honestly couldn’t stand their pity. So I came here to get away—and heal.” “I bet you’re really angry with him. You guys were together for a long time.” “I was. But the more I think about it and analyze it, it seems like something bigger—like a phantom dark energy was repelling us, like bug spray. I don’t think we were ever meant to be together, and the acceleration of the Big Rip just in- creased over time. I think it was bound to happen eventually, I just wish it didn’t end the way it did.” “That sounds an awful lot like Fate.” “No,” I said matter-of-factly. “It’s just science.

In the words of Barbara Rossing and John Yoder, borrowing an image from the book of Revelation, the contrast between the “power over” kingdom of the world and the “power under” kingdom of God is “Lion power” versus “Lamb power.” The kingdom of God advances by people lovingly placing themselves under others, in service to others, at cost to themselves. This “coming under” doesn’t mean that followers of Jesus conform to other people’s wishes, but it does mean that we always interact with others with their best interests in mind. Following the example of Christ, and in stark contrast to the modus operandi of the world, we are to do “nothing from selfish ambition or conceit, but in humility regard others as better than [our]selves.” We are to “look not to [our] own interests, but to the interests of others” (Phil. 2:3–4). We are to “not seek [our] own advantage, but that of the other” (1 Cor. 10:24, cf. 10:33). Following Jesus’ example, we are to find honor in washing people’s feet (John 13:14–15)—that is, in serving them in any way we can. So too, in following our Master we are to seek to do good and free all who are “oppressed by the devil” (Acts 10:38) while we voluntarily bear others’ burdens (Gal. 6:2). We are to “outdo one another in showing honor” (Rom. 12:10) and never be competitive with others (unless, of course, it’s for fun) (Gal. 5:26). We are to “put up with the failings of the weak, and not please ourselves,” always asking how we might “please our neighbor for the good purpose of building up the neighbor” (Rom. 15:1–2). We are to feed the hungry, clothe the naked, take in the homeless, befriend the friendless, and visit the condemned prisoner (James 2:15–17; 1 John 3:14–18; cf. Matt. 25:34–40).

Cam closed the door and leaned back against it, letting his caressing gaze fall on the small, tense form of his wife. He knew little of these matters. In both Romany and gadjo cultures, pregnancy and childbirth were a strictly female domain. But he did know that his wife was uneasy in situations she had no control over. He also knew that women in her condition needed reassurance and tenderness. And he had an inexhaustible supply of both for her. “Nervous?” Cam asked softly, approaching her. “Oh no, not in the slightest; it’s an ordinary circumstance, and only to be expected after—” Amelia broke off with a little gasp as he sat beside her and pulled her into his arms. “Yes, I’m a bit nervous. I wish … I wish I could talk to my mother. I’m not exactly certain how to do this.” Of course. Amelia liked to manage everything, to be authoritative and competent no matter what she did. But the entire process of childbearing would be one of increasing dependence and helplessness, until the final stage, when nature took over entirely. Cam pressed his lips into her gleaming dark hair, which smelled like sweetbriar. He began to rub her back in the way he knew she liked best. “We’ll find some experienced women for you to talk to. Lady Westcliff, perhaps. You like her, and God knows she would be forthright. And regarding what you’re going to do … you’ll let me take care of you, and spoil you, and give you anything you want.” He felt her relax a little. “Amelia, love,” he murmured, “I’ve wanted this for so long.” “Have you?” She smiled and snuggled tightly against him. “So have I. Although I had hoped it would happen at a more convenient time, when Ramsay House was finished, and Poppy was betrothed, and the family was settled—” “Trust me, with your family there will never be a convenient time.” Cam eased her back to lie on the bed with him. “What a pretty little mother you’ll be,” he whispered, cuddling her. “With your blue eyes, and your pink cheeks, and your belly all round with my child …” “When I grow large, I hope you won’t strut and swagger, and point to me as an example of your virility.” “I do that already, monisha.” Amelia looked up into his smiling eyes. “I can’t imagine how this happened.” “Didn’t I explain that on our wedding night?” She chuckled and put her arms around his neck. “I was referring to the fact that I’ve been taking preventative measures. All those cups of nasty-tasting tea. And I still ended up conceiving.” “Rom,” he said by way of explanation, and kissed her passionately.

If you’re assuming that my plans to leave are nothing more than a reaction to Miss Hathaway … I’ve been considering this for a long time. I’m not an idiot. Nor am I inexperienced with women.” “To say the least,” St. Vincent commented dryly. “But in your pursuit of women—or perhaps I should say their pursuit of you—you seem to have regarded them all as interchangeable. Until now. If you are taken with this Hathaway creature, don’t you think it bears investigating?” “God, no. There’s only one thing it could lead to.” “Marriage,” the viscount said rather than asked. “Yes. And that’s impossible.” “Why?” The fact that they were discussing Amelia Hathaway and the subject of marriage was enough to make Cam blanch in discomfort. “I’m not the marrying kind—” St. Vincent snorted. “No man is. Marriage is a female invention.” “—but even if I were so inclined,” Cam continued, “I’m a Roma. I wouldn’t do that to her.” There was no need to elucidate. Decent gadjis didn’t marry Gypsies. His blood was mixed, and even though Amelia herself might harbor no prejudices, the routine discriminations Cam encountered would certainly extend to his wife and children. And if that wasn’t bad enough, his own people would be even more disapproving of the match. Gadje Gadjensa, Rom Romensa … Gadje with Gadje, Roma with Roma. “What if your heritage made no difference to her?” Westcliff asked quietly. “That’s not the point. It’s how others would view her.” Seeing that the older man was about to argue, Cam murmured, “Tell me, would either of you wish your daughter to marry a Gypsy?” In the face of their discomforted silence, he smiled without amusement. After a moment, Westcliff stubbed out his cigar in a deliberate, methodical fashion. “Obviously you’ve made up your mind. Further debate would be pointless.

On the one hand, we know that we “have not because we ask not” (James 4:2). There are many goods that God will not give us unless we honor him and make our hearts safe to receive them through prayer. But on the other hand—what thoughtful persons, knowing the limits of their own wisdom, would dare to pray if they thought God would invariably give them their wishes? Endless stories of genies, lamps, and wishes illustrate the almost clichéd truth that our desires are, as we have seen, “discordantly arranged” and often fatally unwise. However, there is nothing to fear. God will not give us anything contrary to his will, and that will always include what is best for us in the long run (Rom 8:28). We can, therefore, pray confidently because he won’t give us everything we want. “He so tempers the outcome of events according to his incomprehensible plan that the prayers of the saints, which are a mixture of faith and error, are not nullified.

Tremendous, dramatic changes will mark the reconciliation of the world to God. Paul writes, “The creation itself also will be set free from its slavery to corruption” (Rom. 8:21). God and the creation will be reconciled; the curse of Genesis 3 will be removed. We might say that God will make friends with the universe again. The universe will be restored to a proper relationship with its Creator. Finally, after the millennial kingdom, there will indeed be a new heaven and a new earth, as both Peter and John indicate: According to His promise we are looking for new heavens and a new earth, in which righteousness dwells. (2 Pet. 3:13) I saw a new heaven and a new earth; for the first heaven and the first earth passed away. (Rev. 21:1) The Lord will make everything new. Paul again takes direct aim at the false philosophical dualism of the Colossian heretics. They taught that all matter was evil and spirit was good. In their scheme, God did not create the physical universe, and He certainly would not wish to be reconciled to it. Paul declares that God will indeed reconcile the material world to Himself, and further, that He will do it through His Son, Jesus Christ. Far from being a spirit emanation unconcerned with evil matter, Jesus is the agent through which God will accomplish the reconciliation of the universe. The German theologian Erich Sauer comments, The offering on Golgotha extends its influence into universal history. The salvation of mankind is only one part of the world-embracing counsels of God…. The “heavenly things” also will be cleansed through Christ’s sacrifice of Himself (Heb. 9:23). A “cleansing” of the heavenly places is required if on no other ground than that they have been the dwelling of fallen spirits (Eph. 6:12; 2:2), and because Satan, their chief, has for ages had access to the highest regions of the heavenly world … the other side becomes this side; eternity transfigures time and this earth, the chief scene of the redemption, becomes the Residence of the universal kingdom of God

Paul Ricœur has two terms that neatly sum up this difference between modern contracts and God’s covenants.12 Contracts obey a logic of equivalence, a regime of strict justice in which unerring calculation determines the just measure of commitment in each case. It is the logic of the transaction and of the market, a reciprocal paradigm in which debts must be paid in full, but no more. The logic of equivalence belongs to a view of the world in which every gift is a trojan horse that requires reciprocation sooner or later: “They invited us round for dinner and baked their own dessert; we will have to do the same!” It is the ethics of a Derrida who ruefully acknowledges that “for there to be gift, there must be no reciprocity, return, exchange, counter-gift, or debt.”13 This is an impossible standard that leads him to conclude that the pure gift is impossible and could not even be recognized as such: gifts always fall back into economies of debt sooner or later, a grim reality that leads Terry Eagleton to remark “one would not have wished to spend Christmas in the Derrida household.”14 The contractual logic of equivalence is the logic of an eye for an eye and a tooth for a tooth. It is a human logic. God’s covenants, by contrast, operate according to a logic of superabundance, a lavish, gracious, loving paradigm of excess. God walks between the animal parts alone; the exodus rescue precedes the Sinai law; Christ lays down his life in the new covenant in his blood. This is the logic of the “how much more” of the Pauline epistles (Rom 5:9, 10, 15, 17; 11:24; 1 Cor 6:3; 2 Cor 3:9) and the letter to the Hebrews (Heb 9:14; 10:29; 12:9), of going beyond the call of duty, beyond what is right and proper, beyond what could reasonably be demanded on a ledger of credit and debt. The logic of superabundance replaces the fear and submission of Hobbes’s Leviathan or the tyranny of Rousseau’s general will with the love and sacrifice of Christ. It is the logic of grace and the gift. It is a divine logic. The

They can call me cursed if they want to, But if I had three wishes, Each one would be for you. You. You. You. And as his voice breaks on the last note, so do I.

had to rebuke James and John for wishing to initiate eschatological vengeance (fire from heaven) on a village that would not receive Jesus (Luke 9:54). In our present situation in redemptive history, we are not to slaughter our enemies but to win them over with inexplicable deeds of tolerance and kindness (Matt. 5:39–42; Rom. 12:17–21). Now

Spying a heavy growth of watercress on the bank of a wet meadow, Amelia went to examine it. Grasping a bunch, she pulled until the delicate stems snapped. “Watercress is plentiful here, isn’t it? I’ve heard it can be made into a fine salad or sauce.” “It’s also a medicinal herb. The Rom call it panishok. My grandmother used to put it in poultices for sprains or injuries. And it’s a powerful love tonic. For women, especially.” “A what?” The delicate greenery fell from her nerveless fingers. “If a man wishes to reawaken his lover’s interest, he feeds her watercress. It’s a stimulant of the—” “Don’t tell me! Don’t!” Rohan laughed, a mocking gleam in his eyes.

The king’s heart is like channels of water in the hand of the LORD; He turns it wherever He wishes” (Prov. 21:1 NASB). Micah had prophesied that Messiah would be born in Bethlehem (Mic. 5:2). By issuing the order that a census be taken throughout the Roman Empire, Augustus provided the reason for Mary and Joseph to travel from Nazareth to Bethlehem. And there the Word of the Lord was proved true. There is a mystery in how God’s providence shapes the choices of human agents, but the lesson is that God fulfills His purposes according to His Word. Those in positions of political or financial power may not realize it, but ultimately they serve God’s purposes. Rulers may be a blessing or a threat to God’s people, but God rules over the nations (see Rom. 13:1–7). The persons in power are not as powerful as they may think.

The second primary objective of a curriculum for Christlikeness is to remove our automatic responses against the kingdom of God, to free the apprentices of domination, of “enslavement” (John 8:34; Rom. 6:6), to their old habitual patterns of thought, feeling, and action. These are the “automatic” patterns of response that were ground into the embodied social self during its long life outside The Kingdom Among Us. They make up “the sin that is in my members” which, as Paul so brilliantly understood, brings it about that “wishing to do the good is mine, but the doing of it is not” (Rom. 7:18).

ARTICLE 18 To those who murmur at the free grace of election and the just severity of reprobation  we answer with the apostle: But indeed, O man, who are you to reply against God? (Rom. 9:20), and quote the language of our Savior: Is it not lawful for me to do what I wish with my own things? (Matt. 20:15). And therefore, with holy adoration of these mysteries, we exclaim in the words of the apostle: O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and His ways past finding  out! For who has known the mind of the Lord? Or who has become His counselor? Or who has first given to Him and it shall be repaid to Him? For of Him and through Him and to Him are all things, to whom be glory forever. Amen. (Rom. 11:33–36).

I wish I had a cool concert shirt I could wear, but the truth is I’ve never been all that into modern music. I’m much more of a classics girl. And by classics, I mean Strauss.

It's yet another epiphany for me in all this, and a testament to how profoundly I've changed; that once you find your last, you'll wish they were your only.

he main point is that Conrad realistically described the terrible things done by Belgians in the Congo. Hochschild certainly wishes this was Conrad’s purpose. He repeats an old theory that Kurtz was based on the EIC officer Léon Rom whom Conrad “may have met” in 1890 and “almost certainly” read about in 1898. Visitors noted that Rom’s garden was decorated with polished skulls buried in the ground, the garden gnomes of the Congo then. But Kurtz’s compound has no skulls buried in the ground but rather freshly severed “heads on the stakes” that “seemed to sleep at the top of that pole.” As the British scholar Johan Adam Warodell notes, none of the “exclusively European prototypes” for Kurtz advanced by woke professors and historians followed this native mode of landscape gardening. By contrast, dozens of accounts of African warlords and slavers in the Congo published before 1898 described rotting heads on poles (“a wide-reaching area marked by a grass fence, tied to high poles, which at the very top were decorated with grinning, decomposing skulls,” as one 1888 account had it). Far from being “one of the most scathing indictments of [European] imperialism in all literature,” as Hochschild declares it, Heart of Darkness is one of the most scathing indictments of the absence of European imperialism in all literature. Kurtz is a symbol of the pre-colonial horrors of the Congo, horrors that the EIC, however fitfully, was bringing to an end.

Suffer me, my brethren; hinder me not from living, do not wish me to die…Suffer me to receive the pure light; when I shall have arrived there, I will be a human being [ἄνθρωπος ἔσομαι], suffer me to follow the example of the passion of my God. (Rom. 6) Only by being a witness, a martyr, will Ignatius be born into life, receive the pure light, and, strikingly, be a human being, in the stature of Christ, ‘the perfect human being’ (Smyrn. 4.2) or ‘the new human being’ (Eph. 20.1) as the martyr refers to him.

She laughs. “I just saw the video maybe half an hour ago. I didn’t get a chance to call yet.” Looking past me, Mom smiles—actually smiles—at Velspar. “You used protection?” Velspar’s brain combusts. His mouth opens and shuts, eyes flicking between my mother and I as streaks of red cut across his cheeks and slash all the way up his ears. Before I can ask Rosalind if Mom’s been put on morphine, her expression hardens into steel. “You didn’t?” “We didn’t,” Velspar breathes, holding up his hands. “We haven’t. I won’t. Not…without…until…I…” His panicked gaze focuses on me, but I relax. You’re doing fine, babe. Man, I wish my stammering were cute and bumbling like that. A spear of betrayal glints into his gaze the moment he realizes I’m not going to help him. With the realization, spite creases his brow. Flipping a switch, he chills out completely, lifts his chin, and pockets his fingers. “I mean, no. We didn’t take a single precaution. Colette’s having triplets.” He casts me a tight-lipped smile that looks a lot like your move, darling.

I am left with the scars. In time, they will fade and maybe one day they will heal, but for now they remain. -Franny Harris (Life Fail) I bet, Penny is on the sand walking along the shore wearing her old green flips – the ones I call her granny-flops. I wish I was there to make fun of those stupid shoes. -Franny Harris (Life Fail)

Watercress is plentiful here, isn’t it? I’ve heard it can be made into a fine salad or sauce.” “It’s also a medicinal herb. The Rom call it panishok. My grandmother used to put it in poultices for sprains or injuries. And it’s a powerful love tonic. For women, especially.” “A what?” The delicate greenery fell from her nerveless fingers. “If a man wishes to reawaken his lover’s interest, he feeds her watercress. It’s a stimulant of the—” “Don’t tell me! Don’t!” Rohan laughed, a mocking gleam in his eyes. Giving him a warning glance, Amelia brushed a few stray watercress leaves from her palms and continued on her way.

cover up with his hand. “I think Dusetto-san deserves the prize for the most entertaining homework adventure. Even if it wasn’t technically still the weekend.” Ikeda-sensei reaches into the bag and pulls out a red, papier-mâché sphere and puts it on the desk in front of me. It takes me a few seconds to realize that it has a face. “Wow. Thanks for the…erm.” I don’t know what this thing with bushy eyebrows and huge white eyeballs but no pupils is. “Daruma,” David says from his solo table. “That’s right, Takamatsu-san,” Ikeda-sensei says. “It’s supposed to be a good luck talisman,” David says, and everybody looks at him. “What? I am Japanese. Sorta. Daruma are old-

I labored sedulously and anxiously about the sense of Rom. 1:17, where St. Paul says that the righteousness of God is revealed in the Gospel. There I long sought and knocked; for the words “righteousness of God” were in my way, which was usually explained as meaning a virtue in God according to which He is just in Himself and condemns sinners. Thus all the doctors had explained it, Augustine alone excepted, saying that the righteousness of God is the wrath of God. But as often as I read this passage I wished that God had never revealed the Gospel. For who is able to love a God that is angry, judges, and condemns? Finally, by the enlightenment of the Holy Spirit I more diligently pondered the words of the Prophet Habakkuk, chap, 2, verse 4, where he says: ‘The just shall live by faith.’ From this I gathered that life must come from faith, and so referred the abstract to the concrete. Thus the whole Scriptures were opened to me, and the whole heavens also.” (On Gen. 27:38, Erl. Lat, 7:74.)