Romans 15 Quotes

So here we are, talking about Roman unicycles and alien sandwiches and my sister’s Italian misfortunes, while hanging in between us is: MY EPIC FAILURE TO CARPE. What’s wrong with me?

Harpernus Stoyan, if you can't behave yourself and go and turn all Roman hands and Russian Fingers under that comforter, you're going to have to sit on the couch," Stephanie snapped, sounding for all the world like a stern schoolteacher.

You cannot teach a man how to forget fear. It is a rare quality

It would have been much more fortunate had the Persians become masters of the Greeks, rather than have the Romans of all people assume that role.

Val, I'm on Bourbon—” “I will not venture down that street of crass iniquities and plebeian horror, Acheron. It is the cesspit of humanity. Don‟t even ask it.” Ash rolled his eyes at the Roman‟s arrogant tone. “I need you in the swamp.” Silence answered him. "We have a situation." “Where do you need me?

#3. Meditate on God's many commands demanding that we love one another. When you feel your heart begin to turn against another Christian, this is the time to turn to the many commands to love one another-commands found in places such as John 15:12, Romans 13:8, Hebrews 13:1, 1 John 4:7, 1 Peter 1:22, and so on. Allow God's Word to convict you of love's necessity.

He who sows the ground with care and diligence acquires a greater stock of religious merit than he could gain by the repetition of ten thousand prayers." ^15

...it is a mistake to reduce every decision about Christian living to a "Heaven-or-Hell issue." For example, some ask if the Bible specifically says a certain action is a "sin" or will send them to "Hell." If not, they feel free to indulge in that action unreservedly and ignore any scriptural principles involved. But this approach is legalistic, which means living by rules or basing salvation on works. It treats the Bible as a law book, focusing on the letter and looking for loopholes. By contrast, the Bible tells us that we are saved by grace through faith, not by our works (Ephesians 2:8-9). Grace teaches us how to live righteously, and faith leads us into obedience. (See Titus 2:11-12; Romans1:5; Hebrews 11:7-8.)

Strength is given us for service, not to convey status (see Romans 15:2). I wonder how much trouble would be averted in the world at large if everyone knew and adhered to this principle. What if we knew that our strength was to serve the weak, fearful, or timid? It would all be good!

high-pitched squeaks could only mean one thing: her brother Roman and his best friend Cash had arrived.

The New Testament also primarily places the blame for mankind’s original sin on Adam, not Eve. In Romans 5:12, we learn that “sin came into the world through one man [emphasis added] and death through sin, and so death spread to all men because all men sinned.” In 1 Corinthians 15:22 Paul declares, “or as in Adam [emphasis added] all die, so also in Christ shall all be made alive.

After 15 years living in Paris, I felt myself growing old and stagnant—similar to stagnant water sitting in a bowl; cats have a survival instinct not to drink this water. They can sense when it’s old and may be carrying air-borne germs. After 15 years in Paris, I no longer felt drinkable.

And this totally normal conversation unspools from there, covering the basics: family, siblings, school, favorite composers, favorite movies, favorite wood (for carving puppets), the prehistory of the sandwich, and whether the ancient Romans got their togas caught in the spokes of their unicycles

Love is not only pure joy, and delight, but also great and deep heaviness of heart and sorrow. But love too is full of joy and sweetness even in bitter sorrow, because it regards the misery and injury of others as its own. So also Christ was glowing with burning love in His last and greatest agony. According to St. Hilary, it was Christ's greatest joy that He endured the greatest woe. Thus God "giveth strength and power unto His people" (Ps. 68:15). While they experience the greatest sorrow, their hearts overflow with joy.

I believe the ability to love people as we should only comes from the security of knowing we ourselves are loved. For you cannot share what you do not have. Which is another reason we need the Holy Spirit—for He bears witness with our hearts that we are God’s children, and dearly loved as well (Romans 8:15–16, 1 John 3:1).

Similarly, some biblical views of women are superior to others. And so the apostle Paul’s attitude about women is that they could be and should be leaders of the Christian communities—as evidenced by the fact that in his own communities there were women who were church organizers, deacons, and even apostles (Romans 16). That attitude is much better than the one inserted by a later scribe into Paul’s letter of 1 Corinthians, which claims women should always be silent in the church (1 Corinthians 14:35–36), or the one forged under Paul’s name in the letter of 1 Timothy, which insists that women remain silent, submissive, and pregnant (1 Timothy 2:11–15).

If you have Jesus Christ, then you are no longer a slave to the forces of this sinful world; you are untouchable and unstoppable.Romans 8:15

Therefore, accept each other just as Christ has accepted you so that God will be given glory. —Romans 15:7

In a world of constant conformity, God has called us to be different (Romans 12:2), set apart (Jeremiah 1:5), walking tall with a righteous swagger, a Jesus swagger.

ROMANS 15 s We who are strong t have an obligation to bear with the failings of the weak, and not to please ourselves. 2 u Let each of us please his neighbor for his good, to build him up.

Modern Roman Catholicism has no quarrel with the Big Bang, with a Universe 15 billion or so years old, with the first living things arising from prebiological molecules, or with humans evolving

Spreading the gospel message requires going out to encounter people where they are, not expecting them to come to us and our church services (Acts 8:4, Acts 8:40, Romans 10:14–15, and 2 Corinthians 10:16). And

May the God of hope fill you with all joy and peace in believing [through the experience of your faith] that by the power of the Holy Spirit you will abound in hope and overflow with confidence in His promises. (Romans 15:13)

But unlike the apologists who struggle to make historical sense of Mark’s scenario, we really don’t need to waste much speculation trying to solve these difficulties – since there’s a bigger problem with the entire set-up. Perhaps the single biggest historical difficulty with the customary releasing of a prisoner at Passover (Mark 15:6) … is that we have no corroborating evidence whatsoever that this “custom” ever existed. Neither the Jews, the Romans nor Pilate himself ever had a custom of freeing prisoners on Passover (or any other day), not that an occupational governor would ever have offered to release a convicted murderer and anti-Roman insurrectionist even if that were the case. Christians have spent years scouring Roman and Jewish records in search of supporting evidence to justify the historical veracity of this so-called Privilegium Paschale, to no avail (see Nailed, pp. 97-99).

But what, then, is original sin? According to the Apostle it is not only the lack of a good quality in the will, nor merely the loss of man’s righteousness and ability. It is rather the loss of all his powers of body and soul, of his whole outward and inward perfections. In addition to this, it is his inclination to all that is evil, his aversion against that which is good, his antipathy against light and wisdom, his love for error and darkness, his flight from and his loathing of good works, and his seeking after that which is sinful. Thus we read in Psalm 14:3: “They are all gone aside, they are all together become filthy; there is none that doeth good, no, not one”; and in Genesis 8:21: “The imagination of man’s heart is evil from his youth.” Actual sins essentially consist in this that they come from out of us, as the Lord says in Matthew 15:19: “Out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies.” But original enters into us; we do not commit it, but we suffer it. We are sinners because we are the sons of a sinner. A sinner can beget only a sinner, who is like him.

The old gods have the beauty and goodness of the sun, the sea, the wind, the mountains, great wild animals; splendid, powerful, and dangerous realities that do not come within the sphere of human morality, and are in no way concerned about the human race.

Who I Am in Christ I Am Accepted   John 1:12 I am God’s child. John 15:15 I am Christ’s friend. Romans 5:1 I have been justified. 1 Corinthians 6:17 I am united with the Lord, and I am one spirit with Him. 1 Corinthians 6:20 I have been bought with a price. I belong to God. 1 Corinthians 12:27 I am a member of Christ’s Body. Ephesians 1:1 I am a saint. Ephesians 1:5 I have been adopted as God’s child. Ephesians 2:18 I have direct access to God through the Holy Spirit. Colossians 1:14 I have been redeemed and forgiven of all my sins. Colossians 2:10 I am complete in Christ. I Am Secure   Romans 8:1-2 I am free from condemnation. Romans 8:28 I am assured all things work together for good. Romans 8:31-34 I am free from any condemning charges against me. Romans 8:35-39 I cannot be separated from the love of God. 2 Corinthians 1:21-22 I have been established, anointed and sealed by God. Philippians 1:6 I am confident that the good work God has begun in me will be perfected. Philippians 3:20 I am a citizen of heaven. Colossians 3:3 I am hidden with Christ in God. 2 Timothy 1:7 I have not been given a spirit of fear, but of power, love and a sound mind. Hebrews 4:16 I can find grace and mercy in time of need. 1 John 5:18 I am born of God and the evil one cannot touch me. I Am Significant   Matthew 5:13-14 I am the salt and light of the earth. John 15:1,5 I am a branch of the true vine, a channel of His life. John 15:16 I have been chosen and appointed to bear fruit. Acts 1:8 I am a personal witness of Christ. 1 Corinthians 3:16 I am God’s temple. 2 Corinthians 5:17-21 I am a minister of reconciliation for God. 2 Corinthians 6:1 I am God’s coworker (see 1 Corinthians 3:9). Ephesians 2:6 I am seated with Christ in the heavenly realm. Ephesians 2:10 I am God’s workmanship. Ephesians 3:12 I may approach God with freedom and confidence. Philippians 4:13 I can do all things through Christ who strengthens me.

God does not first ask men to behave but to believe. Man’s efforts at right behavior always fall short of God’s perfect standard, and therefore no man can save himself by his own good works. Good works are the product of salvation (Eph. 2:10), but they are not the means of it.

With our touch, Jesus becomes our scapegoat. In his touch, Jesus takes our sin and absorbs our shame (Psalm 69:9; Romans 15:3), and we receive his righteousness. If you prefer symmetry in your relationships, in which you give a gift of similar value to the one you receive, you have not yet touched Jesus.

Our interests, goals, and ambitions must be centered on the all-embracing task the gospel sets before us. Paul describes this in Romans 15:20: “My ambition has always been to preach the Good News where the name of Christ has never been heard, rather than where a church has already been started by someone else

Jesus gave himself up for us. Jesus the Son, though equal with the Father, gave up his glory and took on our human nature (Philippians 2:5ff). But further, he willingly went to the cross and paid the penalty for our sins, removing our guilt and condemnation, so that we could be united with him (Romans 6:5) and take on his nature (2 Peter 1:4). He gave up his glory and power and became a servant. He died to his own interests and looked to our needs and interests instead (Romans 15:1–3). Jesus’s sacrificial service to us has brought us into a deep union with him and he with us. And that, Paul says, is the key not only to understanding marriage but to living it.

In fact, as of May 15, 1984, the major powers of the world had remained at peace with one another for the longest stretch of time since the Roman Empire.

And the Scriptures give us hope and encouragement as we wait patiently for God's promises to be fulfilled.

So we are Ephesians 2:15–16 Christians: the ceremonial law is fulfilled. We are Colossians 2:14–17 Christians: the civil law distinguishing Jew and Gentile is fulfilled. And we are Romans 8:3–4 Christians: the moral law has also been fulfilled in Christ. But rather than being abrogated, that fulfillment is now repeated in us as we live in the power of the Spirit.40

Salvation is not merely professing to be a Christian, nor is it baptism, moral reform, going to church, receiving sacraments, or living a life of self-discipline and sacrifice. Salvation is believing in Jesus Christ as Lord and Savior. Salvation comes through giving up on one’s own goodness, works, knowledge, and wisdom and trusting in the finished, perfect work of Christ.

Romans 4 is all about the covenant that God made with Abraham in Genesis 15. It is not a detached statement about someone in the ancient scriptures who was “justified by faith.” It is not simply a “proof from scripture” of the “doctrine” that Paul has stated in Romans 3. Abraham is not simply an “example” of either the way God’s grace operates or the way some humans have faith.

Destiny had decreed that the Gauls were still to feel the true meaning of Roman valor, for when the raiders started on their mission Rome's lucky star led them to Ardea, where Camillus was living in exile, more grieved by the misfortunes of his country than by his own. Growing, as he felt, old and useless, filled with resentment against gods and men, he was asking in the bitterness of his heart where now were the men who had stormed Veii and Falerii - the men whose courage in every fight had been greater even than their success, when suddenly he heard the news that a Gallic army was near. The men of Ardea, he knew, were in anxious consultation, and it had not been his custom to assist at their deliberations; but now, like a man inspired, he burst into the Council chamber.

There, publicly throwing off the mask under which he had hitherto concealed his real character and feelings, he made a speech painting in vivid the cause of her death was an even bitterer and more dreadful thing than the death itself. He went on to speak of the king's arrogant and tyrannical behavior; of the sufferings of the commons condemned to labor underground clearing or constructing ditches and sewers; of gallant Romans - soldiers who had beaten in battle all neighboring peoples - robbed of their swords and turned into stone-cutters and artisans. He reminded them of the foul murder of Servius Tullius, of the daughter who drove her carriage over her father's corpse, in violation of the most sacred of relationships - a crime which God alone could punish. Doubtless he told them of other, and worse, things, brought to his mind in the heat of the moment and by the sense of this latest outrage, which still lived in his eye and pressed upon his heart; but a mere historian can hardly record them. The effect of his words was immediate: the populace took fire, and were brought to demand the abrogation of the king's authority and the exile of himself and his family.

Christ our Passover Pascha nostrum 1 Corinthians 5: 7-8; Romans 6: 9-11; 1 Corinthians 15: 20-22 Alleluia. Christ our Passover has been sacrificed for us; * therefore let us keep the feast, Not with the old leaven, the leaven of malice and evil, * but with the unleavened bread of sincerity and truth. Alleluia. Christ being raised from the dead will never die again; * death no longer has dominion over him. The death that he died, he died to sin, once for all; * but the life he lives, he lives to God. So also consider yourselves dead to sin, * and alive to God in Jesus Christ our Lord. Alleluia. Christ has been raised from the dead, * the first fruits of those who have fallen asleep. For since by a man came death, * by a man has come also the resurrection of the dead. For as in Adam all die, * so also in Christ shall all be made alive. Alleluia.

Christ died for us so that He, risen and alive, might now come and dwell within us, so that we might no longer be egocentric, self-oriented, living only for our own interests: “He died for all, that those who live should live no longer for themselves, but for Him who died for them and rose again” (2 Corinthians 5: 15). Never be sorry for your self. Just be sorry for your sin! All have sinned and fall short of the glory of God. ROMANS 3: 23

Any Justification that does not lead to Biblical sanctification and mortification of sinful desires is a false justification no matter how many Solas you attach to it”. “See that your chief study be about the heart, that there God’s image may be planted, and his interest advanced, and the interest of the world and flesh subdued, and the love of every sin cast out, and the love of holiness succeed; and that you content not yourselves with seeming to do good in outward acts, when you are bad yourselves, and strangers to the great internal duties. The first and great work of a Christian is about his heart.” ~ Richard Baxter Never forget that truth is more important to the church than peace ~ JC Ryle "Truth demands confrontation. It must be loving confrontation, but there must be confrontation nonetheless.” ~ Francis Schaeffer I am not permitted to let my love be so merciful as to tolerate and endure false doctrine. When faith and doctrine are concerned and endangered, neither love nor patience are in order...when these are concerned, (neither toleration nor mercy are in order, but only anger, dispute, and destruction - to be sure, only with the Word of God as our weapon. ~ Martin Luther “Truth must be spoken, however it be taken.” ~ John Trapp “Hard words, if they be true, are better than soft words if they be false.” – C.H. Spurgeon “Oh my brethren, Bold hearted men are always called mean-spirited by cowards” – CH Spurgeon “The Bible says Iron sharpens Iron, But if your words don't have any iron in them, you ain't sharpening anyone”. “Peace often comes as a result of conflict!” ~ Don P Mt 18:15-17 Rom 12:18 “Peace if possible, truth at all costs.” ~ Martin Luther “The Scriptures argue and debate and dispute; they are full of polemics… We should always regret the necessity; but though we regret it and bemoan it, when we feel that a vital matter is at stake we must engage in argument. We must earnestly contend for the truth, and we are all called upon to do that by the New Testament.” Martyn Lloyd-Jones (Romans – Atonement and Justification) “It is one of the severest tests of friendship to tell your friend his faults. So to love a man that you cannot bear to see a stain upon him, and to speak painful truth through loving words, that is friendship.” ~ Henry Ward Beecher “Truth bites and it stings and it has a blade on it.” ~ Paul Washer Soft words produce hard hearts. Show me a church where soft words are preached and I will show you a church of hard hearts. Jeremiah said that the word of God is a hammer that shatters. Hard Preaching produces soft hearts. ~ J. MacArthur Glory follows afflictions, not as the day follows the night but as the spring follows the winter; for the winter prepares the earth for the spring, so do afflictions sanctified, prepare the soul for glory. ~ Richard Sibbes “Cowards never won heaven. Do not claim that you are begotten of God and have His royal blood running in your veins unless you can prove your lineage by this heroic spirit: to dare to be holy in spite of men and devils.” ~ William Gurnall

For many in the Arminian tradition, who emphasize the believer’s free will and responsibility, texts like Romans 8:30; 9:18 – 24; Galatians 1:15; and Ephesians 1:4 – 5 are something of an embarrassment. Likewise many Calvinists have their own ways of getting around what is said quite plainly in passages like 1 Corinthians 10:1 – 13; 2 Peter 2:20 – 22; and Hebrews 6:4 – 6. Indeed our experience as teachers is that students from these traditions seldom ask what these texts mean; they want only to know “how to get around” what these various passages seem clearly to affirm!

ROMANS 15  sWe who are strong  thave an obligation to bear with the failings of the weak, and not to please ourselves. 2 uLet each of us please his neighbor for his good, to build him up. 3For  vChrist did not please himself, but as it is written,  w“The reproaches of those who reproached you fell on me.” 4For  xwhatever was written in former days was written for our  yinstruction, that through endurance and through  zthe encouragement of the Scriptures we might have hope. 5May the God of endurance and encouragement grant you  ato live in such harmony with one another, in accord with Christ Jesus,

Don’t roll your eyes. This question may make you “face palm” in amazement at how strange someone else’s conscience might be. That’s typically how someone with a strong conscience reacts when they hear about the scruples of the weak. But to the weak of conscience, these are life-and-death matters. Conscience is always a life-and-death matter since sinning against it is always a sin, and getting used to sinning against conscience in one area will make it easier to sin against conscience in other areas. The strong must not look down on the weak but bear with them (Romans 15:1) and, if opportunity arises, gently help them calibrate their conscience (p. 79).

in A Moral Vision of the New Testament. Hays says, “This means that for the foreseeable future we must find ways to live within the church in a situation of serious moral disagreement while still respecting one another as brother and sisters in Christ. If the church is going to start practicing the discipline of exclusion from the community, there are other issues far more important than homosexuality where we should begin to draw a line in the dirt: violence and materialism, for example.” [117] I am convinced that how the biblical prohibitions apply to monogamous gay relationships is indeed a disputable matter and that the teaching of Romans 14-15 should guide our response.

I am a Roman,' he said to the king; 'my name is Gaius Mucius. I came here to kill you - my enemy. I have as much courage to die as to kill. It is our Roman way to do and to suffer bravely. Nor am I alone in my resolve against your life; behind me is a long line of men eager for the same honor. Brace yourself, if you will, for the struggle - a struggle for your life from hour to hour, with an armed enemy always at your door. That is the war we declare against you: you need fear no action in the battlefield, army against army; it will be fought against you alone, by one of us at a time.' Porsena in rage and alarm ordered the prisoner to be burnt alive unless he at once divulged the plot thus obscurely hinted at, whereupon Mucius, crying: 'See how cheap men hold their bodies when they care only for honor!' thrust his right hand into the fire which had been kindled for a sacrifice, and let it burn there as if he were unconscious of the pain. Porsena was so astonished by the young man's almost superhuman endurance that he leapt to his feet and ordered his guards to drag him from the altar. 'Go free,' he said; 'you have dared to be a worse enemy to yourself than to me. I should bless your courage, if it lay with my country to dispose of it. But, as that cannot be, I, as an honorable enemy, grant you pardon, life, and liberty.' 'Since you respect courage,' Mucius replied, as if he were thanking him for his generosity, 'I will tell you in gratitude what you could not force from me by threats. There are three hundred of us in Rome, all young like myself, and all of noble blood, who have sworn an attempt upon your life in this fashion. It was I who drew the first lot; the rest will follow, each in his turn and time, until fortune favor us and we have got you.' The release of Mucius (who was afterwards known as Scaevola, or the Left-Handed Man, from the loss of his right hand) was quickly followed by the arrival in Rome of envoys from Porsena. The first attempt upon his life, foiled only by a lucky mistake, and the prospect of having to face the same thing again from every one of the remaining conspirators, had so shaken the king that he was coming forward with proposals for peace.

Body Prayer We must hunker down into the “Body of Hope and Resurrection” (Philippians 3:9–11; 1 Corinthians 15:44) and pray also from below and from within, on a cellular and energetic level too—or the attitude of prayer does not last or go deep. You are not thinking your prayer as much as energetically feeling your prayer. You pay attention from the bottom up and from the inside out. Rest into the Body of Christ energy instead of trying to pull an Infinite God into your finite world. Your body itself receives and knows, and is indeed “a temple” (1 Corinthians 3:16–17) where God dwells in the Spirit. Walking meditation, yoga, and breathing exercises are all helpful here. Body prayer actually works much more quickly and more naturally than thought prayer alone. Body prayer is what we have tried to do with inspiring music, body gestures, and all sacraments, so this is not a new idea. It is what many are seeking in tai chi, pilgrimages, prayer beads, chanting, repeating the Jesus Prayer until it prays itself in us and through us, and so on. To “pray from the clay” will also move you to the shared level of prayer. You will know that “you” are not doing the prayer, but you are falling into the unified field, and the Body of Christ is now praying through you (Romans 8:26–27) and with you. It becomes “our” prayer, and not just my prayer. Now you pray not so much to Christ as much as through Christ, and you will know experientially that you are Christ's Body too.

Now Brutus had deliberately assumed a mask to hide his true character.  When he learned of the murder by Tarquin of the Roman aristocrats, one of the victims being his own brother, he had come to the conclusion that the only way of saving himself was to appear in the king's eyes as a person of no account. If there were nothing in his character for Tarquin to fear, and nothing in his fortune to covet, then the sheer contempt in which he was held would be a better protection than his own rights could ever be.  Accordingly he pretended to be a half-wit and made no protest at the seizure by Tarquin of everything he possessed. He even submitted to being known publicly as the 'Dullard' (which is what his name signifies), that under cover of that opprobrious title the great spirit which gave Rome her freedom might be able to bide its time. On this occasion he was taken by Arruns and Titus to Delphi less as a companion than as a butt for their amusement; and he is said to have carried with him, as his gift to Apollo, a rod of gold inserted into a hollow stick of cornel-wood - symbolic, it may be, of his own character. The three young men reached Delphi, and carried out the king's instructions.  That done, Titus and Arruns found themselves unable to resist putting a further question to the oracle.  Which of them, they asked, would be the next king of Rome? From the depths of the cavern came the mysterious answer: 'He who shall be the first to kiss his mother shall hold in Rome supreme authority.' Titus and Arruns were determined to keep the prophecy absolutely secret, to prevent their other brother, Tarquin, who had been left in Rome, from knowing anything about it. Thus he, at any rate, would be out of the running. For themselves, they drew lots to determine which of them, on their return, should kiss his mother first. Brutus, however, interpreted the words of Apollo's priestess in a different way. Pretending to trip, he fell flat on his face, and his lips touched the Earth - the mother of all living things.

Missionaries are needed on the front line, where the Gospel has not yet reached, because there is something in the name of “Emmanuel” (God with us). God through us comes to these unreached people. They will touch God, see God, hear God – trough us. These people have not touched God in a specific way, only in God`s general revelation of Himself through His creation. How will they hear? How can they hear unless someone goes to them? (Romans 10:15). During my last trip to visit the x people, I had the powerful sense that our presence meant that God was in their midst. They needed to touch God trough human arms, human smiles, human interaction. We gave them that as we worked amongst them, as strangers who battled to make their lives better in a practical ways. In a sense, as they saw us helping them in that battle, they could say: “this is what God looks like... “

Pistis does not signify mere acknowledgment of a truth claim, or stand, in contrast to works. Rather, like Heb ’emunah, it signifies loyalty and trust, which include appropriate behavior; hence, faithfulness. Where Paul contrasts faithfulness to deeds, he is actually contrasting two different propositions for two different groups (non-Jews or Jews), and thus two different ways of being faithful (by non-Jews, apart from circumcision and thus not under Mosaic covenant obligations because they do not become Jews/Israelites; by Jews, including circumcision and concomitant Mosaic covenant obligations). Paul opposes the idea that the faithfulness of Christ-following Gentiles should be measured by the obligation of faithfulness to proselyte conversion, which he indicates generally by reference to “circumcision” or “works of law.” Later, in the argument of Romans, especially chs 6–8; 11–15, Paul defines the faithful lifestyle expected of Gentiles.

When Paul heard the word dikaiosune, he immediately interpreted it in the light of the Greek translation of the Hebrew Bible.15 For the prophets, justice had meant social equality; they had denounced rulers who failed to treat the pauper, the widow, and the foreigner with equity and respect. From what Paul had seen in his travels, Roman law had failed to implement justice in this sense; it favored only the privileged few and had virtually enslaved the vast majority of the population.

The Romans would have had an even more urgent worry than bodysnatching: the Christians were supposedly preaching that Jesus (even if with supernatural aid) had escaped his execution, was seen rallying his followers, and then disappeared. Pilate and the Sanhedrin would not likely believe claims of his resurrection or ascension (and there is no evidence they did), but if the tomb was empty and Christ’s followers were reporting that he had continued preaching to them and was still at large, Pilate would be compelled to haul every Christian in and interrogate every possible witness in a massive manhunt for what could only be in his mind an escaped convict (not only guilty of treason against Rome for claiming to be God and king, as all the Gospels allege [Mk 15.26; Mt. 27.37; Lk. 23.38; Jn 19.19-22] but now also guilty of escaping justice). And the Sanhedrin would feel the equally compelling need to finish what they had evidently failed to accomplish the first time: finding and killing Jesus.

I MEAN not to defend the scapes of any, Or justify my vices being many; For I confess, if that might merit favour, Here I display my lewd and loose behaviour. I loathe, yet after that I loathe, I run: 5 Oh, how the burthen irks, that we should shun. I cannot rule myself but where Love please; Am driven like a ship upon rough seas. No one face likes me best, all faces move, A hundred reasons make me ever love. 10 If any eye me with a modest look, I blush, and by that blushful glance am took; And she that’s coy I like, for being no clown, Methinks she would be nimble when she’s down. Though her sour looks a Sabine’s brow resemble, 15 I think she’ll do, but deeply can dissemble. If she be learned, then for her skill I crave her; If not, because she’s simple I would have her. Before Callimachus one prefers me far; Seeing she likes my books, why should we jar? 20 Another rails at me, and that I write, Yet would I lie with her, if that I might: Trips she, it likes me well; plods she, what then? She would be nimbler lying with a man. And when one sweetly sings, then straight I long, 25 To quaver on her lips even in her song; Or if one touch the lute with art and cunning, Who would not love those hands for their swift running? And her I like that with a majesty, Folds up her arms, and makes low courtesy. 30 To leave myself, that am in love with all, Some one of these might make the chastest fall. If she be tall, she’s like an Amazon, And therefore fills the bed she lies upon: If short, she lies the rounder: to speak troth, 35 Both short and long please me, for I love both. I think what one undecked would be, being drest; Is she attired? then show her graces best. A white wench thralls me, so doth golden yellow: And nut-brown girls in doing have no fellow. 40 If her white neck be shadowed with brown hair, Why so was Leda’s, yet was Leda fair. Amber-tress’d is she? Then on the morn think I: My love alludes to every history: A young wench pleaseth, and an old is good, 45 This for her looks, that for her womanhood: Nay what is she, that any Roman loves, But my ambitious ranging mind approves?

MORE FROM GOD’S WORD I am the good shepherd. The good shepherd lays down his life for the sheep. John 10:11 HCSB But God proves His own love for us in that while we were still sinners Christ died for us! Romans 5:8 HCSB No one has greater love than this, that someone would lay down his life for his friends. John 15:13 HCSB Who can separate us from the love of Christ? Can affliction or anguish or persecution or famine or nakedness or danger or sword? … No, in all these things we are more than victorious through Him who loved us. Romans 8:35,37 HCSB Just as the Father has loved Me, I also have loved you. Remain in My love. John 15:9 HCSB If anyone thirsts, let him come to Me and drink. John 7:37 NKJV In this world you will have trouble. But take heart! I have overcome the world. John 16:33 NIV SHADES OF GRACE It is because of God’s loving grace that Jesus died on the cross for our sins so we could experience an eternal relationship with Him. Bill Bright A PRAYER FOR TODAY Dear Jesus, I praise You for Your Love, a love that never ends. Today, I will return Your love and I will share it with the world. Amen

Rejoice with those who rejoice, weep with those who weep.” Romans 12:15 “They had to turn off the life support.” and “The baby has arrived!” These are two messages I received within minutes of each other recently. They represent two different families dealing with diametrically opposing emotions. It reminds me of the time a few years ago that I went from conducting a wedding ceremony, to visiting a man that had just been released from the hospital—only to discover that he had just passed away mere minutes before my arrival. We never know what each new day is going to bring, but it is comforting to know that we serve a God who is able to bring meaning into every area of life. We rejoice with this new life and celebrate the miracle of birth. It reminds us of the new life that is available to us through Christ. However, at the same time, we mourn with this family that has lost a loved one to death. This reminds us of God’s comfort and the fact that we will all walk this road someday. “Rejoice with those who rejoice and mourn with those who mourn,” is not only good advice, it’s also a reminder that we all share the tragedies as well as the triumphs of life.

Although every true believer knows it is a serious sin to be ashamed of his Savior and Lord, he also knows the difficulty of avoiding that sin. When we have opportunity to speak for Christ, we often do not. We know the gospel is unattractive, intimidating, and repulsive to the natural, unsaved person and to the ungodly spiritual system that now dominates the world. The gospel exposes man’s sin, wickedness, depravity, and lostness, and it declares pride to be despicable and works righteousness to be worthless in God’s sight. To the sinful heart of unbelievers, the gospel does not appear to be good news but bad (cf. my comments in chapter 1), and when they first hear it they often react with disdain against the one presenting it or throw out arguments and theories against it. For that reason, fear of men and of not being able to handle their arguments is doubtlessly the single greatest snare in witnessing. It is said that if a circle of white chalk is traced on the floor around a goose that it will not leave the circle for fear of crossing the white mark. In a similar way, the chalk marks of criticism, ridicule, tradition, and rejection prevent many believers from leaving the security of Christian fellowship to witness to the unsaved.

I have a covenant with almighty God sealed with the blood of Jesus. He has set me free from the waterless pit. Never again will I be unsatisfied with life. He has become my stronghold of safety and prosperity. He has restored to me double what was taken from me. He has bent me like a bow and filled me with His own power. He has stirred me up and made me like a warrior’s sword. Jesus, the warrior of warriors whose arrow flashes like lightning, is my supreme commander. I follow His every command and rally to His side when He sounds the battle horn. He is my very strength and shield of protection in the midst of the battle. Together, we destroy and overcome the enemy with heaven’s own artillery. I drink deeply of the Spirit and roar as one filled with wine. I am full to the brim with the anointing of God. The Lord has taken His stand at my side and sees to it that I rise victorious in every battle. I sparkle in His land like a jewel in a crown. He has made me as one to be envied—radiant and attractive to the eye—and I prosper and succeed in all that He has called me to do. (Hebrews 2:10; 8:6; John 10:10; Psalm 91:16; Job 42:10; Colossians 1:29; Ephesians 1:19; 5:18; 6:10-18; Genesis 12:1-3; 15:1; 1 John 2:20; 1 Corinthians 15:57; Romans 8:37; Daniel 1:4; Deuteronomy 28:12)

Paul makes a salvation-historical argument here, for those who are led by the Spirit do not belong to the old era of redemptive history when the law reigned.27 To be “under law,” as was noted previously (see also 3:23; 4:21), is to be “under a curse” (3:10), “under sin” (3:22), “under the custodian” (3:25), “under guardians and managers” (4:2), “enslaved under the elements of the world” (4:3), and in need of redemption (4:4–5). If one is “under law,” then one is not “under grace” (Rom 6:14–15). Paul’s argument here is illuminating and fits with what he says in Romans 6 as well. Those who are directed by the Spirit are no longer under the law, and therefore they no longer live in the old era of redemptive history under the reign of sin. Freedom from law does not, according to Paul, mean freedom to sin; it means freedom from sin. Conversely, those who are under the law live under the dominion of the sin. Hence, for the Galatians to subjugate themselves to the message of the Judaizers would be a disaster, for it would open the floodgates for the power of sin to be unleashed in the Galatian community. The answer to the dominion of sin is the cross of Christ and the gift of the Spirit. If the Galatians follow the Spirit, they will not live under the tyranny of sin and the law.

If Thomas represents an epistemology of faith, which transcends but also includes historical and scientific knowing, we might suggest that Paul represents at this point an epistemology of hope. In 1 Corinthians 15 he sketches his argument that there will be a future resurrection as part of God’s new creation, the redemption of the entire cosmos as in Romans 8. Hope, for the Christian, is not wishful thinking or mere blind optimism. It is a mode of knowing, a mode within which new things are possible, options are not shut down, new creation can happen. There is more to be said about this, but not here. All of which brings us to Peter. Epistemologies of faith and hope, both transcending and including historical and scientific knowing, point on to an epistemology of love—an idea I first met in Bernard Lonergan but that was hardly new with him. The story of John 21 sharpens it up. Peter, famously, has denied Jesus. He has chosen to live within the normal world, where the tyrants win in the end and where it’s better to dissociate yourself from people who get on the wrong side of them. But now, with Easter, Peter is called to live in a new and different world. Where Thomas is called to a new kind of faith and Paul to a radically renewed hope, Peter is called to a new kind of love.15 Here

Material life, of course, presents itself to us in the anecdotal form of thousands and thousands of assorted facts. Can we call these events? No: to do so would be to inflate their importance, to grant them a significance they never had. That the Holy Roman Emperor Maximilian ate with his fingers from the dishes at a banquet (as we can see from a drawing) is an everyday detail, not an event. So is the story about the bandit Cartouche, on the point of execution, preferring a glass of wine to the coffee he was offered. This is the dust of history, microhistory in the same sense that Georges Gurvitch talks about micro-sociology: little facts which do, it is true, by indefinite repetition, add up to form linked chains. Each of them represents the thousands of others that have crossed the silent depths of time and endured.

Although nobody in the grace movement is saying grace is a license to sin (nor have they ever), it’s often assumed that, since we don’t emphasize the Law and push it on people like our accusers think we should, we must be endorsing sin and telling people it’s okay to do whatever they want. In truth, we avoid pushing the Law because we believe what scripture says: that the Law increases sin (Romans 5:20), sin gets its strength from the Law (1 Cor. 15:56), the Law is the ministry of death (2 Cor. 3:6), the Law isn’t based on faith (Gal. 3:12), and nobody can be made right with God through keeping the Law (Gal. 2:20). In fact, though many preachers will tell us today that it’s sin that separates us from God, and we need to go back to His holy Law to be reconciled, scripture actually teaches the opposite. It says that the Law is what separates people from Christ and causes them to fall from grace (Gal. 5:4). Our choice to not enforce those Laws is not because we want to see people sin, but because we want them to live free from sin. Scripture is very clear that those Laws are the very thing causing people to sin. While we receive many accusations that our grace-emphasized message is a “license to sin,” if you look at the church today, and all throughout its entire history, sin and the blatant abuse of people has always been done in the name of the Law, not in the name of grace. Nobody has ever killed anyone in the name of God’s grace, and yet countless crusades and wars have been waged in the name of upholding and enforcing those Laws. Some today are in Uganda using the law as a license to kill homosexuals.[27] Why do we ignore what scripture so clearly says about the law? “The letter kills…

-Eternal Life- I had a dream of a place where everything was at peace. There was no more pain, no hurting or crying, A place where death forever ceased. There was no more hunger or disease Nor, nations rising up against each other. All pride and jealousy were swallowed up in the final battle. The King has returned, so let us all rejoice. We all gathered there to meet As people assembled to pay homage at His feet. Even the creatures on earth and in heaven came to proclaim His eternal, sweet and precious name. There we will reign with Him forevermore, As we crowned Him King of kings and Lord of lords. I am surrounded by thousands and thousands Of angelic hosts singing His praises. Oh, what a sweet sound which will continue throughout the ages. I turned to see our loved ones who had gone on before us We rejoiced with each other as we joined the endless chorus. Our new bodies, how perfect we are designed. Oh, the wisdom and knowledge of God How unsearchable are His ways, There will be joy and peace throughout the eternal days. There in that holy place forever we will be, The earth shall be full of His knowledge and glory As waters that cover the sea. When I woke up from that beautiful dream I gave thanks to Jesus Christ my Savior, Who will forever reign supreme. So, read to me the Word of Life page by page God’s eternal love will never age. I Corinthians 15: 51-55 Behold, I show you a mystery: We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump; for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So, when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory? Romans 8: 18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.

THREE HUNDRED YEARS AFTER JESUS DIED ON A ROMAN cross, the emperor Theodosius made Christianity the official religion of the Roman Empire. Christians, who had once been persecuted by the empire, became the empire, and those who had once denied the sword took up the sword against their neighbors. Pagan temples were destroyed, their patrons forced to convert to Christianity or die. Christians whose ancestors had been martyred in gladiatorial combat now attended the games, cheering on the bloodshed. Lord, have mercy. Christ, have mercy. On July 15, 1099, Christian crusaders lay siege to Jerusalem, then occupied by Fatimite Arabs. They found a breach in the wall and took the city. Declaring “God wills it!” they killed every defender in their path and dashed the bodies of helpless babies against rocks. When they came upon a synagogue where many of the city’s Jews had taken refuge, they set fire to the building and burned the people inside alive. An eyewitness reported that at the Porch of Solomon, horses waded through blood. Lord, have mercy. Christ, have mercy. Through a series of centuries-long inquisitions that swept across Europe, hundreds of thousands of people, many of them women accused of witchcraft, were tortured by religious leaders charged with protecting the church from heresy. Their instruments of torture, designed to slowly inflict pain by dismembering and dislocating the body, earned nicknames like the Breast Ripper, the Head Crusher, and the Judas Chair. Many were inscribed with the phrase Soli Deo Gloria, “Glory be only to God.” Lord, have mercy. Christ, have mercy. In a book entitled On Jews and Their Lies, reformer Martin Luther encouraged civic leaders to burn down Jewish synagogues, expel the Jewish people from their lands, and murder those who continued to practice their faith within Christian territory. “The rulers must act like a good physician who when gangrene has set in proceeds without mercy to cut, saw, and burn flesh, veins, bone, and marrow,” he wrote. Luther’s writings were later used by German officials as religious justification of the Holocaust. Lord, have mercy. Christ, have mercy.

Scientific works and entire libraries were set to torch kindled by the insane religious fanatics. We have already mentioned the Bishop of Yucatan, who burned the entire native literature of the Maya in the 1560's, and Bishop Theophilus, who destroyed much of the remnants of the Library of Alexandria (391). The Christian Roman emperor Valens ordered the burning of non-Christian books in 373. In 1109, the crusaders captured Tripoli, and after the usual orgy of butchery typifying the crusades (through this one did not yet include the murderous Teutonic Knights), they burned over 100,000 books of Muslim learning. In 1204, the fourth crusade captured Constantinople and sacked it with horrors unparalleled even in the bloody age of the crusades; the classical works that had survived until then were put to the torch by crusaders in what is generally considered the biggest single loss to classical literature. In the early 15th century, Cardinal Ximenes (Jimenez), who succeeded Torquemada as Grand Inquisitor and was directly responsible for the cruel deaths of 2,500 persons, had a haul of 24,000 books burned at Granada.

He had to backtrack immediately to account for the most famous and most acclaimed poet in America, Phillis Wheatley, who was, very unfortunately for Jefferson’s argument, unquestionably black. She had been brought to Boston as an enslaved African at the age of about six, learned English and Latin as a child, and began writing poetry as a teenager. Her published works earned accolades on both sides of the Atlantic. Among her admirers were Voltaire, who praised Wheatley’s “very good English verse,” George Washington, Benjamin Franklin, and even the naval hero John Paul Jones, who addressed her as “the celebrated Phillis the African favorite of the Nine [Muses] and Apollo” when he sent her some of his own verses. Dr. Rush cited her as a proof of black ability, listing her accomplishments when he wrote in 1775, “We have many well attested anecdotes of as sublime and disinterested virtue among them as ever adorned a Roman or a Christian character.”14 Franklin went to see Wheatley when she was in London, a literary celebrity on book tour. The acclaim irked Jefferson: “The compositions published under her name are below the dignity of criticism.”15

Jesus himself remains an enigma. There have been interesting attempts to uncover the figure of the ‘historical’ Jesus, a project that has become something of a scholarly industry. But the fact remains that the only Jesus we really know is the Jesus described in the New Testament, which was not interested in scientifically objective history. There are no other contemporary accounts of his mission and death. We cannot even be certain why he was crucified. The gospel accounts indicate that he was thought to be the king of the Jews. He was said to have predicted the imminent arrival of the kingdom of heaven, but also made it clear that it was not of this world. In the literature of the Late Second Temple period, there had been hints that a few people were expecting a righteous king of the House of David to establish an eternal kingdom, and this idea seems to have become more popular during the tense years leading up to the war. Josephus, Tacitus and Suetonius all note the importance of revolutionary religiosity, both before and after the rebellion.2 There was now keen expectation in some circles of a meshiah (in Greek, christos), an ‘anointed’ king of the House of David, who would redeem Israel. We do not know whether Jesus claimed to be this messiah – the gospels are ambiguous on this point.3 Other people rather than Jesus himself may have made this claim on his behalf.4 But after his death some of his followers had seen him in visions that convinced them that he had been raised from the tomb – an event that heralded the general resurrection of all the righteous when God would inaugurate his rule on earth.5 Jesus and his disciples came from Galilee in northern Palestine. After his death they moved to Jerusalem, probably to be on hand when the kingdom arrived, since all the prophecies declared that the temple would be the pivot of the new world order.6 The leaders of their movement were known as ‘the Twelve’: in the kingdom, they would rule the twelve tribes of the reconstituted Israel.7 The members of the Jesus movement worshipped together every day in the temple,8 but they also met for communal meals, in which they affirmed their faith in the kingdom’s imminent arrival.9 They continued to live as devout, orthodox Jews. Like the Essenes, they had no private property, shared their goods equally, and dedicated their lives to the last days.10 It seems that Jesus had recommended voluntary poverty and special care for the poor; that loyalty to the group was to be valued more than family ties; and that evil should be met with non-violence and love.11 Christians should pay their taxes, respect the Roman authorities, and must not even contemplate armed struggle.12 Jesus’s followers continued to revere the Torah,13 keep the Sabbath,14 and the observance of the dietary laws was a matter of extreme importance to them.15 Like the great Pharisee Hillel, Jesus’s older contemporary, they taught a version of the Golden Rule, which they believed to be the bedrock of the Jewish faith: ‘So always treat others as you would like them to treat you; that is the message of the Law and the Prophets.

Romans 14 The Danger of Criticism 1 Accept other believers who are weak in faith, and don’t argue with them about what they think is right or wrong. 2 For instance, one person believes it’s all right to eat anything. But another believer with a sensitive conscience will eat only vegetables. 3 Those who feel free to eat anything must not look down on those who don’t. And those who don’t eat certain foods must not condemn those who do, for God has accepted them. 4 Who are you to condemn someone else’s servants? Their own master will judge whether they stand or fall. And with the Lord’s help, they will stand and receive his approval. 5 In the same way, some think one day is more holy than another day, while others think every day is alike. You should each be fully convinced that whichever day you choose is acceptable. 6 Those who worship the Lord on a special day do it to honor him. Those who eat any kind of food do so to honor the Lord, since they give thanks to God before eating. And those who refuse to eat certain foods also want to please the Lord and give thanks to God. 7 For we don’t live for ourselves or die for ourselves. 8 If we live, it’s to honor the Lord. And if we die, it’s to honor the Lord. So whether we live or die, we belong to the Lord. 9 Christ died and rose again for this very purpose—to be Lord both of the living and of the dead. 10 So why do you condemn another believer[*]? Why do you look down on another believer? Remember, we will all stand before the judgment seat of God. 11 For the Scriptures say,    “‘As surely as I live,’ says the LORD,    ‘every knee will bend to me,        and every tongue will declare allegiance to God.[*]’” 12 Yes, each of us will give a personal account to God. 13 So let’s stop condemning each other. Decide instead to live in such a way that you will not cause another believer to stumble and fall. 14 I know and am convinced on the authority of the Lord Jesus that no food, in and of itself, is wrong to eat. But if someone believes it is wrong, then for that person it is wrong. 15 And if another believer is distressed by what you eat, you are not acting in love if you eat it. Don’t let your eating ruin someone for whom Christ died. 16 Then you will not be criticized for doing something you believe is good. 17 For the Kingdom of God is not a matter of what we eat or drink, but of living a life of goodness and peace and joy in the Holy Spirit. 18 If you serve Christ with this attitude, you will please God, and others will approve of you, too. 19 So then, let us aim for harmony in the church and try to build each other up. 20 Don’t tear apart the work of God over what you eat. Remember, all foods are acceptable, but it is wrong to eat something if it makes another person stumble. 21 It is better not to eat meat or drink wine or do anything else if it might cause another believer to stumble.[*] 22 You may believe there’s nothing wrong with what you are doing, but keep it between yourself and God. Blessed are those who don’t feel guilty for doing something they have decided is right. 23 But if you have doubts about whether or not you should eat something, you are sinning if you go ahead and do it. For you are not following your convictions. If you do anything you believe is not right, you are sinning.[*]

Romans 1: 8 First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world. 9 For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers; 10 Making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you. 11 For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established; 12 That is, that I may be comforted together with you by the mutual faith both of you and me. 13 Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles. 14 I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise. 15 So, as much as in me is, I am ready to preach the gospel to you that are at Rome also. 16 For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. 17 For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith. 18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; 19 Because that which may be known of God is manifest in them; for God hath shewed it unto them. 20 For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: 21 Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. 22 Professing themselves to be wise, they became fools, 23 And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things. 24 Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves: 25 Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen. 26 For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature: 27 And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet. 28 And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient; 29 Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, 30 Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, 31 Without understanding, covenantbreakers, without natural affection, implacable, unmerciful: 32 Who knowing the judgment of God, that they which commit such things are

In short, it was entirely natural that the newts stopped being a sensation, even though there were now as many as a hundred million of them; the public interest they had excited had been the interest of a novelty. They still appeared now and then in films (Sally and Andy, the Two Good Salamanders) and on the cabaret stage where singers endowed with an especially bad voice came on in the role of newts with rasping voices and atrocious grammar, but as soon as the newts had become a familiar and large-scale phenomenon the problems they presented, so to speak, were of a different character. (13) Although the great newt sensation quickly evaporated it was replaced with something that was somewhat more solid - the Newt Question. Not for the first time in the history of mankind, the most vigorous activist in the Newt Question was of course a woman. This was Mme. Louise Zimmermann, the manager of a guest house for girls in Lausanne, who, with exceptional and boundless energy, propagated this noble maxim around the world: Give the newts a proper education! She would tirelessly draw attention both to the newts' natural abilities and to the danger that might arise for human civilisation if the salamanders weren't carefully taught to reason and to understand morals, but it was long before she met with anything but incomprehension from the public. (14) "Just as the Roman culture disappeared under the onslaught of the barbarians our own educated civilisation will disappear if it is allowed to become no more than an island in a sea of beings that are spiritually enslaved, our noble ideals cannot be allowed to become dependent on them," she prophesied at six thousand three hundred and fifty seven lectures that she delivered at women's institutes all over Europe, America, Japan, China, Turkey and elsewhere. "If our culture is to survive there must be education for all. We cannot have any peace to enjoy the gifts of our civilisation nor the fruits of our culture while all around us there are millions and millions of wretched and inferior beings artificially held down in the state of animals. Just as the slogan of the nineteenth century was 'Freedom for Women', so the slogan of our own age must be 'GIVE THE NEWTS A PROPER EDUCATION!'" And on she went. Thanks to her eloquence and her incredible persistence, Mme. Louise Zimmermann mobilised women all round the world and gathered sufficient funds to enable her to found the First Newt Lyceum at Beaulieu (near Nice), where the tadpoles of salamanders working in Marseilles and Toulon were instructed in French language and literature, rhetoric, public behaviour, mathematics and cultural history. (15) The Girls' School for Newts in Menton was slightly less successful, as the staple courses in music, diet and cookery and fine handwork (which Mme. Zimmermann insisted on for primarily pedagogical reasons) met with a remarkable lack of enthusiasm, if not with a stubborn hostility among its young students. In contrast with this, though, the first public examinations for young newts was such an instant and startling success that they were quickly followed by the establishment of the Marine Polytechnic for Newts at Cannes and the Newts' University at Marseilles with the support of the society for the care and protection of animals; it was at this university that the first newt was awarded a doctorate of law.

If the claims of the papacy cannot be proven from what we know of the historical Peter, there are, on the other hand, several undoubted facts in the real history of Peter which bear heavily upon those claims, namely: 1. That Peter was married, Matt. 8:14, took his wife with him on his missionary tours, 1 Cor. 9:5, and, according to a possible interpretation of the "coëlect" (sister), mentions her in 1 Pet. 5:13. Patristic tradition ascribes to him children, or at least a daughter (Petronilla). His wife is said to have suffered martyrdom in Rome before him. What right have the popes, in view of this example, to forbid clerical marriage?  We pass by the equally striking contrast between the poverty of Peter, who had no silver nor gold (Acts 3:6) and the gorgeous display of the triple-crowned papacy in the middle ages and down to the recent collapse of the temporal power. 2. That in the Council at Jerusalem (Acts 15:1–11), Peter appears simply as the first speaker and debater, not as president and judge (James presided), and assumes no special prerogative, least of all an infallibility of judgment. According to the Vatican theory the whole question of circumcision ought to have been submitted to Peter rather than to a Council, and the decision ought to have gone out from him rather than from "the apostles and elders, brethren" (or "the elder brethren," 15:23). 3. That Peter was openly rebuked for inconsistency by a younger apostle at Antioch (Gal. 2:11–14). Peter’s conduct on that occasion is irreconcilable with his infallibility as to discipline; Paul’s conduct is irreconcilable with Peter’s alleged supremacy; and the whole scene, though perfectly plain, is so inconvenient to Roman and Romanizing views, that it has been variously distorted by patristic and Jesuit commentators, even into a theatrical farce gotten up by the apostles for the more effectual refutation of the Judaizers! 4. That, while the greatest of popes, from Leo I. down to Leo XIII. never cease to speak of their authority over all the bishops and all the churches, Peter, in his speeches in the Acts, never does so. And his Epistles, far from assuming any superiority over his "fellow-elders" and over "the clergy" (by which he means the Christian people), breathe the spirit of the sincerest humility and contain a prophetic warning against the besetting sins of the papacy, filthy avarice and lordly ambition (1 Pet. 5:1–3). Love of money and love of power are twin-sisters, and either of them is "a root of all evil." It is certainly very significant that the weaknesses even more than the virtues of the natural Peter—his boldness and presumption, his dread of the cross, his love for secular glory, his carnal zeal, his use of the sword, his sleepiness in Gethsemane—are faithfully reproduced in the history of the papacy; while the addresses and epistles of the converted and inspired Peter contain the most emphatic protest against the hierarchical pretensions and worldly vices of the papacy, and enjoin truly evangelical principles—the general priesthood and royalty of believers, apostolic poverty before the rich temple, obedience to God rather than man, yet with proper regard for the civil authorities, honorable marriage, condemnation of mental reservation in Ananias and Sapphira, and of simony in Simon Magus, liberal appreciation of heathen piety in Cornelius, opposition to the yoke of legal bondage, salvation in no other name but that of Jesus Christ.

These senators and representatives call themselves “leaders.” One of the primary principles of leadership is that a leader never asks or orders any follower to do what he or she would not do themselves. Such action requires the demonstration of the acknowledged traits of a leader among which are integrity, honesty, and courage, both physical and moral courage. They don’t have those traits nor are they willing to do what they ask and order. Just this proves we elect people who shouldn’t be leading the nation. When the great calamity and pain comes, it will have been earned and deserved. The piper always has to be paid at the end of the party. The party is about over. The bill is not far from coming due. Everybody always wants the guilty identified. The culprits are we the people, primarily the baby boom generation, which allowed their vote to be bought with entitlements at the expense of their children, who are now stuck with the national debt bill that grows by the second and cannot be paid off. These follow-on citizens—I call them the screwed generation—are doomed to lifelong grief and crushing debt unless they take the only other course available to them, which is to repudiate that debt by simply printing up $20 trillion, calling in all federal bills, bonds, and notes for payoff, and then changing from the green dollar to say a red dollar, making the exchange rate 100 or 1000 green dollars for 1 red dollar or even more to get to zero debt. Certainly this will create a great international crisis. But that crisis is coming anyhow. In fact it is here already. The U.S. has no choice but to eventually default on that debt. This at least will be a controlled default rather than an uncontrolled collapse. At present it is out of control. Congress hasn’t come up with a budget in 3 years. That’s because there is no way at this point to create a viable budget that will balance and not just be a written document verifying that we cannot legitimately pay our bills and that we are on an ever-descending course into greater and greater debt. A true, honest budget would but verify that we are a bankrupt nation. We are repeating history, the history we failed to learn from. The history of Rome. Our TV and video games are the equivalent distractions of the Coliseums and circus of Rome. Our printing and borrowing of money to cover our deficit spending is the same as the mixing and devaluation of the gold Roman sisteri with copper. Our dysfunctional and ineffectual Congress is as was the Roman Senate. Our Presidential executive orders the same as the dictatorial edicts of Caesar. Our open borders and multi-millions of illegal alien non-citizens the same as the influx of the Germanic and Gallic tribes. It is as if we were intentionally following the course written in The History of the Decline and Fall of the Roman Empire. The military actions, now 11 years in length, of Iraq and Afghanistan are repeats of the Vietnam fiasco and the RussianAfghan incursion. Our creep toward socialism is no different and will bring the same implosion as socialism did in the U.S.S.R. One should recognize that the repeated application of failed solutions to the same problem is one of the clinical definitions of insanity. * * * I am old, ill, physically used up now. I can’t have much time left in this life. I accept that. All born eventually die and with the life I’ve lived, I probably should have been dead decades ago. Fate has allowed me to screw the world out of a lot of years. I do have one regret: the future holds great challenge. I would like to see that challenge met and overcome and this nation restored to what our founding fathers envisioned. I’d like to be a part of that. Yeah. “I’d like to do it again.” THE END PHOTOS Daniel Hill 1954 – 15

The Greek word euangelizo means “to gospelize,” to tell people the good news about what Jesus did for us, and in the book of Acts literally everyone in the early church does it. Not only the apostles (5:42) but every Christian (8:4) did evangelism — and they did so endlessly. Passages such as Romans 15:14; Colossians 3:16; 1 Thessalonians 1:6–10; Hebrews 3:13; and 1 John 2:20, 27 indicate that every Christian was expected to evangelize, follow up, nurture, and teach people the Word. This happened relationally — one person bringing the gospel to another within the context of a relationship. In Michael Green’s seminal Evangelism in the Early Church, he conveys the conclusion of historians that early Christianity’s explosive growth “was in reality accomplished by means of informal missionaries.”3 That is, Christian laypeople — not trained preachers and evangelists — carried on the mission of the church not through formal preaching but informal conversation — “in homes and wine shops, on walks, and around market stalls … they did it naturally, enthusiastically.”4

We have received grace … through Him to bring about the obedience of faith among all the nations, on behalf of His name. Romans 1:5

I am a convinced Universalist. I believe that in the end all men will be gathered into the love of God. I want to set down not the arguments of others but the thoughts which have persuaded me personally of universal salvation. First, there is the fact that there are things in the New Testament which more than justify this belief. Jesus said, “When I am lifted up from the earth I will draw all men to myself.” Paul writes to the Romans: “God consigned all men to disobedience that he may have mercy on all.” He writes to the Corinthians, “As in Adam all die, so in Christ shall all be saved.” I believe that it is impossible to set limits to the grace of God. I believe that not only in this world, but in any other world there may be, the grace of God is still effective, still operative, still at work. I do not believe that the operation of the grace of God is limited to this world. I believe that the grace of God is as wide as the universe. I believe implicitly in the ultimate and complete triumph of God, the time when all things will be subject to him, and when God will be everything to everyone (1 Cor 15: 24–28). For me this has certain consequences. If one man remains outside the love of God at the end of time, it means that that one man has defeated the love of God—and that is impossible. Further, there is only one way in which we can think of the triumph of God. If God was no more than a King or Judge, then it would be possible to speak of his triumph, if his enemies were agonizing in hell or were totally and completely obliterated and wiped out. But God is not only King and Judge; God is Father—he is indeed Father more than anything else. No father could be happy while there were members of his family for ever in agony. No father would count it a triumph to obliterate the disobedient members of his family. The only triumph a father can know is to have all his family back home. The only victory love can enjoy is the day when its offer of love is answered by the return of love. The only possible final triumph is a universe loved by and in love with God.

The members of the Sanhedrin who met to try Jesus violated ethical standards held not only by Pharisees but even by many Gentile moralists of the period. Trials were supposed to be conducted during daylight, in the normal meeting hall (in this case that was near the temple), not in the leading judge’s home. Whereas Pharisees opposed hasty executions after deliberations, the Sadducees were known for harsh and often quick punishments. The most obvious breach of ethics, of course, is the presence of false and mutually contradictory witnesses. Clearly some members of the Sanhedrin present acted with legal integrity, cross-examining the witnesses, but by Pharisaic standards, the case should have been thrown out once the witnesses contradicted one another (Mk 14:59). The high priest’s plan may have been simply to have a preliminary hearing to formulate a charge to bring to Pilate (cf. Mt 27:1; Mk 15:1; Lk 22:66; 23:1), the expected procedure before accusing someone before the governor. The actions of the Sanhedrin fit what we know of the period. The Roman government usually depended on local elites to charge troublemakers. Local elites were often corrupt, and all our other sources from the period (Josephus, the Dead Sea Scrolls, and Pharisaic memories) agree that the aristocratic priesthood that controlled Jerusalem abused its power against others. A generation later, the chief priests arrested a Jewish prophet for announcing judgment against the temple; they handed him over to a Roman governor, who had him beaten until (Josephus says) his bones showed (Josephus, Wars 6.300–305). Their treatment of Jesus fits their usual behavior toward those who challenged their authority. ◆

In Romans 1:5, Paul writes, “Through [Jesus Christ] we received grace and apostleship to call all the Gentiles to the obedience that comes from faith for his name’s sake.” Here Paul is teaching that God has given his people grace so that they are able to obey and bring honor to the name of Christ among the nations. Grace is not merely “unmerited favor”—that God has a pleasing disposition toward us; grace is also power. Grace is divine strength given to us so we can live in ways that please God. God is calling Christians to obedience in Romans 1:5. He is also promising that we will have the power to accomplish this obedience. God’s gift of grace is the power to obey.

In effect, the Evangelist is saying to the Roman world: Caesar is neither the beginning of the gospel (or good news) for the world, nor God’s son; Messiah Jesus is. As such, Mark’s opening words directly challenge the Roman emperor cult (see comments on Mark 15:39 below) and offer a powerful apologetic in support of the Christian movement and its faith in Jesus.

The New Testament reading for the day was 2 Corinthians 10:12-17 in which Paul talks about the danger of comparing ourselves to others and measuring ourselves against their accomplishments. His antidote for this all-too-human tendency was to learn to stay within the limits of his own life and calling. He says, “We, however, will not boast beyond limits, but will keep within the field that God has assigned to us, to reach out even as far as you. For we were not overstepping our limits when we reached you. . . . We do not boast beyond limits, that is, in the labors of others; but our hope is that, as your faith increases, our sphere of action among you may be greatly enlarged” (2 Corinthians 10:13-15). Until that very moment I had never realized that Paul used the word limits three times in just a few verses and that he seemed to be very clear about the limits and boundaries of his calling. He knew the field God had given him to work, and he knew better than to go outside it. He knew that there was a sphere of action and influence that had been given to him by God, and he would not go beyond it unless God enlarged his field. Paul seemed to grapple honestly with the reality of limitations in several different ways in his writings, and, in fact, this seemed to be part of his maturing as a leader who was both gifted and called. When he wrote about not thinking more highly of ourselves than we ought (Romans 12:3), he was making a very general statement about limiting our grandiosity and pride by cultivating a realistic sense of our essential nature. He was talking about being willing to live within the limits and the possibilities of who we really are. As he matured, he revealed a very personal understanding that his deep struggle with a thorn in the flesh was a gift that was given to him to limit his own grandiosity and keep him in touch with his humanness. In 2 Corinthians 4 he talked about what it is like to carry the treasure of ministry in fragile, earthen vessels. He wrote poignantly from his experience of his own human limitations and his conviction that it is precisely in our willingness to carry God’s luminous presence in such fragile containers—without pretending to be anything more than what we are—that the power

... Amen. GOD Created all things seen and unseen. The True Believers in GOD believe that over a period of about 1600 years, GOD inspired 40 Holy men of GOD to write the Holy Bible. The Holy Bible is The Only Holy Book written under Divine Inspiration by about 40 Holy men of GOD over a period of about 1600 years. "In the beginning GOD created the heaven and the earth."(Genesis 1:1). GOD is a Spirit. (Genesis 1;1; John 1;1; 1 John 1:1 -7; John 4:24; John 17:1-3 etc) ABBA GOD, is Our Heavenly Father. (Matthew 6:9-13; Romans 8:15; Romans 8:15 ;Galatians 4:6;etc ) GOD Lives. GOD Exists. GOD is Real and GOD is Eternal. GOD is The Creator and He Created all things seen and unseen. GOD is a Spirit and He is Masculine. There is nothing impossible with GOD. Finite mortal minds should never try to limit the Infinite Eternal GOD. GOD is Love.( 1 John 3;1; 1 John 4:8 ; John 3:16; 2 Peter 3:9; Daniel 9:4; Deuteronomy 7:9 ;Deuteronomy 30:20; Hebrews 6:10 ; John 3:8 ; John 13:35 ; John 14:31 ; romans 6:23; 1 John 5:23 ; John 17:22-23 ; Ezekiel 36:26-27 ; Ephesians 2:4-5 ; Deuteronomy 10:12-13 ;2 Corinthians 6:17-18 ; John 3:16-18 ; Romans 5:6-8 ; Matthew 22:36-40 ; Matthew 22:36-40; 1 John 3:11-18 ; 1 John 4:7-16 ; etc ).

And, just as in the Roman Empire the rich had found ways of avoiding paying taxes, so also now the main burden fell upon the mass of the population. Thus, in Commynes’s words, ‘it was pitiful to see and learn about the poverty of the people.

The Bible talks about three different kinds of peace. Let’s look at them: 1) Peace with others. ‘As far as it depends on you, live at peace with everyone’ (Romans 12:18 NIV 2011 Edition). This is external peace, and it’s necessary for human relationships to flourish. 2) Peace with yourself. ‘Let the peace of Christ rule in your hearts’ (Colossians 3:15 NIV 2011 Edition). This is internal peace, a rest of mind and soul that escapes most of us. 3) Peace with God. ‘Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ’ (Romans 5:1 NIV 2011 Edition). This is eternal peace, and it comes from knowing you’ve a right relationship with God. So here’s how it works: when you’re at peace with God you’ll be at peace with yourself, and when you’re at peace with yourself you’ll be at peace with others. That, in a nutshell, is The Process of Peace

For you did not receive a spirit of slavery to fall back into fear, but you received the Spirit of adoption, by whom we cry out, “Abba, Father!” Romans 8:15

The biblical view of the body, on the other hand, is quite positive. God created us as physical beings. We are both material and immaterial (see Genesis 2:7). The importance of the body is extensively illustrated in 1 Corinthians chapter 6. Our bodies were redeemed by the blood of Christ, no less than our souls (v. 20). Our bodies are the temples of the Holy Spirit (v. 19). Our bodies are designed “for the Lord” (v. 13). Our bodies are members of Christ himself (v. 15). Our bodies are capable of being sinned against (v. 18). Our bodies are to be used to honor God (v. 20). Finally, our bodies will be resurrected and glorified. In other words, we will spend eternity as physically glorified beings (see Romans 8:11, 23; 1 Corinthians 15:35–49). At the judgment seat of Christ, we will have to give an account for what we have done in our bodies. There is no escaping the fact that spirituality is physical. Although God is spirit, he created the physical, material world and pronounced it good (Genesis 1:4, 12, 18, 21, 25). When God created us in his image, he gave us bodies. On

No, my eldest brother. He was named after our father. Our parents died when the Romans first invaded, and Stephano then became the "head of the family". " She grimaced. "He and I are like oil and water. Or we were. We get along well enough now, though." She grinned. "But boy did he pitch a fit over the concubine thing. He even called in Uncle Lucian to deal with me." Harper's eyebrows rose. "I'm surprised Lucian bothered to intervene." ..."Yes, well..." Drina grimaced. "I'm afraid while I was een as a concubine, I was really playing puppet master with my lover and kind of ruling the country though him. At least until Uncle Lucian caught wind of it and came to give me hell.

We can distinguish the good from evil because we have a moral sense bred into us. This is what Paul meant when he said humans both obey God's law and know themselves in violation of it by virtue of the law “written on their hearts” (Romans 2:15). Remember, we accept that the conscience is written on the heart not because the Bible makes it so by saying it, but because the Bible reports that God made humans this way. Human experience teaches that there has been from the beginning of time a moral law that all people and all cultures can know. For

It’s no surprise that many later analysts, in judging these and other actions and statements by Diem in the course of 1955, depicted him as a power-hungry and hypocritical autocrat, a reactionary mandarin, a pliant U.S. puppet, and nothing more. But this is insufficient. As recent scholarship has demonstrated, Diem was a modernizer of sorts, a man who had his own vision for Vietnam’s future and who sought to strike a balance between progress and Vietnam’s cultural traditions. “We are not going to go back to a sterile copy of the mandarin past,” Diem told journalist Marguerite Higgins. “We are going to adapt the best of our heritage to the modern situation.”15 Along with his brother and chief adviser Ngo Dinh Nhu, he embraced the ideology of personalism, which was rooted in the efforts of humanist Roman Catholic intellectuals in interwar France to find a third way to economic development, between liberal democracy and Communism. A key figure was philosopher Emmanuel Mounier, who expounded his ideas in books and in the journal Esprit. For Nhu, an intellectual and a graduate of France’s L’École des chartes, personalism’s emphasis on the value of community, rather than individualism, while at the same time avoiding the dehumanizing collectivism of socialism, held tremendous appeal and could complement the traditional concern of Vietnamese culture with social relationships.

Before the Arabic numerals replaced the Roman ones, the hexadecimal system (taken from Chinese) was present in italian which didn't recognize 'Zero' - hence, the present flipflopping from sedici (16) into diciassette (17) instead from 15 to 16. Therefore, Spanish got linguistically reverted back by the Semitic heritage while maintaining the numeric theology of the gentile heritage.

In the chamber, [Frances Hamling] sat close to her husband [William Hamling, about to go before the US Supreme Court on 4/15/74], trying to repress the anxiety she felt about his future. Four years in prison and $87,000 in fines was hardly a matter of casual contemplation. Since nobody was supposed to speak or even whisper in the chamber, she diverted herself by glancing around at the room's opulent interior, the impressive bone-white china columns and red velvet draperies that formed the background behind the polished judicial bench and high black leather chairs. A gold clock hung down from between two pillars, signaling that it was 9:57 a.m. -- a few minutes before the justices' scheduled arrival. Along the upper edge of the front of the room, close to the top of the forty-four-foot ceiling, Frances noticed an interesting, voluptuous section of Classical art: It was a golden beige marble frieze that extended across the width of the room and showed about twenty nude and seminude men, women, and children gathered in various poses. The figures symbolized the embodiment of human wisdom and truth, righteousness, and virtue; but the bodies to her could as easily have represented an assemblage of Roman hedonists or orgiasts, and it struck her as ironic that such a scene should be hovering over the heads of the jurists who would be questioning her husband's use of illustrations in the Presidential Report on Obscenity and Pornography.

Without freedom, both the possibilities for people to love and to destroy would be eliminated. The problem of evil is the problem of freedom. God is Love incarnate (1), and despite the high amount of choice that He allows, He also is bursting to lavish His Love not merely on the perfect, which existed solely in Christ, but on the imperfect who could never deserve it by virtue of their imperfection (2). He does not completely shield the more deserving, not even the sole perfect One in all of human history, from destruction, yet He loves to redeem and restore, even through death at times as with His only begotten Son (3). His love is completely undeserved for the imperfect, despite their notions at times of amassing karma by their good deeds, yet He loves to pour out grace on the undeserving (4). Everything good in our existence, including the very life that we have, the air that we breathe, and even the good things that we do are by His mercy and grace (5). May all praise be to the One who has lavished loving-kindness on us in times of plenty and in times of want, who even seeks to grow us in the darkest of times when the cost of freedom is most clear, who remains with those who have found Him even though we walk through the valley of the shadow of death (6). 1: 1 John 4:16; 2: Romans 3:9-31; 9:16, 23-29; 11:5-6 3. Job, Isaiah 53:3-6, 11 (prophesied centuries before Christ), Romans 3:24-26, 2 Corinthians 5:21 4. Romans 5:6-8; 11: 35-36, Isaiah 64:6, Ephesians 2:7-9, Psalm 50:7-15 5. James 1:17, Romans 2:4 6. Romans 8:28, Ephesians 1:3-10, James 1:2-5, Philippians 4:4-9, Psalm 23, Deuteronomy 31:8

Part of the reason for Paul’s anxiety about shared table-fellowship, and shared worship, in Galatians 2 and Romans 14 and 15, was that Christian meals, not least but not only the eucharist, constituted a central part of what he meant by celebrate, rejoice. The word celebration has become almost a technical term, certainly in my own church and perhaps elsewhere, for ‘holding a eucharist’. We must guard against that becoming a dead metaphor.

Paul’s passion was to proclaim Him who had done so much for him. Katangellō (proclaim) means to publicly declare a completed truth or happening. It is a general term and is not restricted to formal preaching. Paul’s proclamation included two aspects, one negative, one positive. Admonishing is from noutheteō. It speaks of encouraging counsel in view of sin and coming punishment. It is the responsibility of church leaders. In Acts 20:31, Paul described his ministry at Ephesus: “Night and day for a period of three years I did not cease to admonish each one with tears.” But it is also the responsibility of every believer. Paul wrote to the Thessalonians, “If anyone does not obey our instruction in this letter, take special note of that man and do not associate with him, so that he may be put to shame. And yet do not regard him as an enemy, but admonish him as a brother” (2 Thess. 3:14-15). Colossians 3:16 commands, “Let the word of Christ richly dwell within you, with all wisdom teaching and admonishing one another.” Paul expressed his confidence that the Romans were “full of goodness, filled with all knowledge, and able also to admonish one another” (Rom. 15:14). If there is sin in the life of a believer, other believers have the responsibility to lovingly, gently admonish them to forsake that sin. Teaching refers to imparting positive truth. It, too, is the responsibility of every believer (Col. 3:16), and is part of the Great Commission (Matt. 28:20). It is especially the responsibility of church leaders. “An overseer, then, must be … able to teach” (1 Tim. 3:2). Admonishing and teaching must be done with all wisdom. This is the larger context. As discussed in chapter 2, wisdom refers to practical discernment—understanding the biblical principles for holy conduct. The consistent pattern of Paul’s ministry was to link teaching and admonishment and bring them together in the context of the general doctrinal truths of the Word. Doctrinal teaching was invariably followed by practical admonitions. That must also be the pattern for all ministries.

To say "Oh, death is just natural," is to harden and perhaps kill a part of your heart's hope that makes you human. We know deep down that we are not like trees or grass. We were created to last. We don't want to be ephemeral, to be inconsequential. We don't want to just be a wave upon the stand. The deepest desires of our hearts are for love that lasts. Death is not the way it ought to be. It is abnormal, it is not a friend, it isn't right. This isn't truly part of the circle of life. Death is the end of it. So grieve. Cry. The Bible tells us not only to weep, but to weep with those who are weeping (Romans12:15 NASB). We have a lot of crying to do.

Group 4 — The Biblical Christian “But the seed on good soil stands for those with a noble and good heart, who hear the word, retain it, and by persevering produce a crop.” Luke 8:15 Biblical Christians don’t live by their own ideas, but by penetrating, understanding, and applying the Word of God. By the Spirit, they experience the success and peace to which we each aspire. A biblical Christian is a man who trusts in Christ, and Christ alone, for his salvation. As a result of his saving faith, he desires to be obedient to God’s principles out of the overflow of a grateful heart (see Romans 1:5). Obedience doesn’t save us; faith does. This explains why some men can be cultural Christians — they have a saving faith, but they have not obediently made Christ Lord over all their lives. They have not allowed the Holy Spirit to empower them.

I have never seen Genesis 15:6 held up in the stands of a sporting event, but for the apostle Paul, this text was pivotal in understanding God’s work of redemption. In Romans 4 Paul unpacks the significance of Abram’s faith in the promise of God for an offspring. However, Paul’s focus is on contrasting righteousness through faith instead of works, and for Paul, this is not divorced from the idea of God’s blessing. In the middle of Romans 4, he comments on and quotes from Psalm 32:1–2: “David also speaks of the blessing of the one to whom God counts righteousness apart from works: ‘Blessed are those whose lawless deeds are forgiven, / and whose sins are covered; / blessed is the man against whom the Lord will not count his sin’” (Rom. 4:6–8). As Paul reflects on the faith of Abram in Genesis 15, he sees the profound relationship between Abram’s faith in the promise of God and the sin-covering righteousness accounted to him for that faith. For Paul, Abram’s blessing was not simply to get children; it was to get God! The blessing was not stuff but status—being declared righteous by God (Rom. 4:24). And this was not simply for himself—“The purpose was to make him the father of all who believe” (Rom. 4:11).

Jefferson wrote from Paris on August 19, 1785, to his 15-year-old nephew Peter Carr, advising him on advancement in mind, body, and soul. After recommending the Greek and Roman classics in the original languages, Jefferson noted that "a strong body makes a strong mind," and advised two hours of exercise each day: ''As to the species of exercise of exercise, I advise the gun. While this gives a moderate exercise to the body, it gives boldness, enterprise, and independence to the mind . . . . Let your gun therefore be the constant companion of your walks.

I pray that God, the source of hope, will fill you completely with joy and peace because you trust in him. Then you will overflow with confident hope.

Jerusalem suffered destruction in 70 A.D. by the Romans, when Roman soldiers, under General Titus, son of Vespasian the emperor, tore down the Temple. The Jews were severely persecuted and hunted down until they made their last stand at Masada. Hadrian, then the emperor, crushed all Jewish survivors that rebelled, and the rest fled into other nations. There was no Israel—no Jewish state—until Midnight May 14-15, 1948, when Israel was reborn as a nation.

Then spend some time thinking about Scriptures that are joy-filled (for example, Romans 15:13, Philippians 4:4, Romans 14:17, Psalm 16:9, Proverbs 10:28, 1 Thessalonians 5:16). If you change

Rejoice with those who rejoice; mourn with those who mourn. Live in harmony with one another.

THE END OF THE YEAR PRAYER This is the month of December, the last month of the year 2021 and I can’t be grateful enough to my Heavenly Father for His priceless mercy and grace throughout the twists and turns of the entire year in the name of Jesus. Father God thank you for being my unshakable pillar and the father that I could crawl to when I am drowning in the pool of trails and tribulations. Thank you Lord Jesus for your faithfulness and your unfailing love. Hold us with your gentle hand and walk us through the last lap of the year 2021, fill us with peace, joy and strength as we are plodding slowly towards the coming new year and help us to make the right decisions and help us to serve you like never before in the mighty name of Jesus. King of glory, remember those who are lying in the sickbeds and heal them with your blood in the mighty name of Jesus. Remember those who are feeling alone, scared, discouraged, abandoned, tortured, and disappointed. I ask you the God of hope to fill them with all joy and peace, again and again(Romans 15:13) in Jesus name. Heavenly Father remember those who are feeling misjudged, mistreated and labelled by others. I ask you Lord to bless them with love, peace, joy and favour in the name of Jesus. King Jesus, remember those who have no place to live, cushion them under your wings of protection. Remember those who have nothing to eat and those who have no clothes to wear. I ask you Jehovah Jireh to make a way where it seems to be no way and provide for every need. Put smiles on their faces and help them to keep their faith in you Jehovah. Remember those who have lost their loved ones and give them comfort, strength and joy. Thank you Lord for your mercies, your mercies are new every morning. Father God, we ask you to take control of our lives and help us to overcome this ugly monster(corona virus) which keeps raising its head up in different forms of evilness. Heal and deliver every single individual who is infected or affected by it in the mighty name of Jesus. You are our only hope and our lives depend on you Jehovah and our future is in your hands, help us to talk the talk and walk the walk and help us to finish this year stronger than ever before and help us to enter the year 2022 with clear minds and wise decision making. I thank you in advance King of glory and I will be forever grateful in the mighty name of Jesus. Amen.