Inspirational quotes with rom.
The Rom believe you should take the road that calls to you, and never turn back. Because you never know what adventures await." ... "So we're going to take this road," he murmured, "and see where it leads.
We prayed these wars would end all wars --In war we know is no rom
[F]rom my years of understanding ... I happily chose this kind of life in which I yet live [i.e., unmarried], which I assure you for my own part hath hitherto best contented myself and I trust hath been most acceptable to God. From the which if either ambition of high estate offered to me in marriage by the pleasure and appointment of my prince ... or if the eschewing of the danger of my enemies or the avoiding of the peril of death ... could have drawn or dissuaded me from this kind of life, I had not now remained in this estate wherein you see me. But so constant have I always continued in this determination ... yet is it most true that at this day I stand free from any other meaning that either I have had in times past or have at this present.
I read,' I say. 'I study and read. I bet I've read everything you've read. Don't think I haven't. I consume libraries. I wear out spines and ROM drives. I do things like get in a taxi and say, "The library, and step on it.
But now at last the sacred influenceOf light appears, and rom the walls of Heav'nShoots far into the bosom of dim NightA glimmering dawn; here Nature first begins her farthest verge, and Chaos to retireAs from her outmost works a broken foeWith tumult less and with less hostile din,
The nature of the love of God for us is thereby revealed. It is not the love of an indulgent parent who gives into every whim of the child. In the end that is not the ‘love’ for the child but a form of self love for the parent. Despite the massive propaganda to the contrary, Our lord’s purpose for us is not to make us happy, but to make us holy. He loves us too much to leave us part saved, part remade, part sanctified. He wills our holiness, and since ‘suffering produces…’ (Rom 5:3), we may expect him to allow things in our lives which, in our self-centred pursuit of happiness, we ourselves would exclude. Yet even in the shadow of his love there is always mercy. Our sorrows are shared by him; he comes to us in our pain. The end of it all is not only his glory, which needs no justifying, but also our good.
[F]rom now on, the act of creating and circulating evidence of wrongdoing to more than a few people, even if they all work together, will be seen as a delayed but public act.
We get too comfortable with this orphanage universe, though. We sit in our pews, or behind our pulpits, knowing that our children watch "Christian" cartoons instead of slash films. We vote for the right candidates and know all the right "worldview" talking points. And we're content with the world we know, just adjusted a little for our identity as Christians. That's precisely why so many of us are so atrophied in our prayers, why our prayers rarely reach the level of "groanings too deep for words" (Rom 8:26). We are too numbed to be as frustrated as the Spirit is with the way things are.
The first help to prayer is our only Mediator and Advocate, Jesus Christ, the Son of God, 1 John 2:2. He is pleading our cause before God, when we are hardly able to express what we want; who is therefore called the Word of the Father, because God, by him, has discovered his will to us; as he is also called 'the Mediator,' because he solicits our cause before God. When Moses complained that he was of slow speech, and a slow tongue, that so he might avoid carrying the commanded message to Pharaoh, God tells him, 'Aaron thy brother can speak well, he shall be to thee instead of a mouth.' Se we also, when we shall pray, are dull, and slow of speech, and therefore must fly to Christ, our heavenly Aaron, who is to us instead of a mouth. Therefore Christ commands us to pray in his name, who is our eternal High-priest, 'having an everlasting priesthood,' (Heb. 7:24,) 'interceding for us,' (Rom. 8:34,) 'in whom we have boldness,' and access with confidence by the faith of him,' Eph. 3:12.
The pardoned soul is out of the gunshot of hell (Rom. 8:33).
And when Jesus declared, 'It is finished,' He meant it. God’s punishment for our sin was paid for, permanently settled, finished— 100 percent. If you have responded in faith to God’s free pardon through Jesus, then God will never punish you for your sin. It’s finished. No more. If you screw up today or tomorrow (which you will), it’s already been paid for through Jesus. 'There is therefore now no condemnation for those who are in Christ Jesus,' Paul said (Rom. 8: 1). None. God will not and cannot condemn you after He has already condemned Jesus for you. It’s impossible. God will never be angry with you since His anger was poured out on Jesus. All of it. One hundred percent.Charis: God's Scandalous Grace for Us (p. 169).
For if we see that the sun, in sending forth its rays upon the earth, to generate, cherish, and invigorate its offspring, in a manner transfuses its substance into it, why should the radiance of the Spirit be less in conveying to us the communion of his flesh and blood? Wherefore the Scripture, when it speaks of our participation with Christ, refers its whole efficacy to the Spirit. Instead of many, one passage will suffice. Paul, in the Epistle to the Romans (Rom. 8:9-11), shows that the only way in which Christ dwells in us is by his Spirit. By this, however, he does not take away that communion of flesh and blood of which we now speak, but shows that it is owing to the Spirit alone that we possess Christ wholly, and have him abiding in us.
An image needs a living object, and a copy can only be formed from a model. Either man models himself on the god of his own invention, or the true and living God moulds the human form in his image. There must be a complete transformation, a 'metamorphosis' (Rom. 12:2; 2 Cor. 3:18), if man is to be restored to the image of God.
But should we accept this negative view of power? Is power all bad? Specifically, can Christians share in this devaluation of power and discipline as inherently evil? Can we who claim to be disciples - who are called and predestined to be conformed to the likeness of the Son (Rom. 8:29) - be opposed to discipline and formation as such? Can we who are called to be subject to the Lord of life really agree with the liberal Enlightenment notion of the autonomous self? Are we not above all called to subject ourselves to our Domine and conform to his image? Of course, we are called not to conform to the patterns of 'this world' (Rom. 12:2) or to our previous evil desires (1 Peter 1:14), but that is a call not to nonconformity as such but rather to an alternative conformity through a counterformation in Christ, a transformation and renewal directed toward conformity to his image. By appropriating the liberal Enlightenment notion of negative freedom and participating in its nonconformist resistance to discipline (and hence a resistance to the classical spiritual disciplines), Christians are in fact being conformed to the patterns of this world (contra Rom. 12:2).
The earthly form of Christ is the form that died on the cross. The image of God is the image of Christ crucified. It is to this image that the life of the disciples must be conformed; in other words, they must be conformed to his death (Phil 3.10, Rom 6.4) The Christian life is a life of crucifixion (Gal 2.19) In baptism the form of Christ's death is impressed upon his own. They are dead to the flesh and to sin, they are dead to the world, and the world is dead to them (Gal 6.14). Anybody living in the strength of Christ's baptism lives in the strength of Christ's death.
Therefore let every soul be in subjection to the higher powers' (Rom 13.1). The Christian must not be drawn to the bearers of high office; his calling is to stay below. The higher power are over him, and he must remain under them. The world exercises dominion, the Christian serves, and thus he shares the earthly lot of his Lord, who became a servant. 'For there is no power but of God.' (Mark 10.42-45) These words are addressed to the Christians, not to the powers.
...[F]rom me you shall hear the whole truth; not, I can assure you, gentlemen, in flowery language... decked out with fine words and phrases; no, what you will hear will be a straightforward speech in the first words that occur to me, confident as I am in the justice of my cause; and I do not want any of you to expect anything different.
The Corinthians talked about spiritual things, but they did so in a fleshy and soulish way. The apostle Paul told them in the first book that they were fleshy and not spiritual (3:1), and in chapter 2 of the first book, he spoke of soulish men (v. 14). A spiritual man (v. 15) is one who does not behave according to the flesh or act according to the soulish life but lives according to the spirit, that is, his spirit (Rom. 1:9) mingled with the Spirit of God (8:16; 1 Cor. 6:17). Such a one is dominated, governed, directed, moved, and led by such a mingled spirit. Although the Corinthians spoke much about spiritual things, the apostle Paul designated them as fleshy and soulish. They were talking about spiritual things in the soul and in the flesh. Some may talk about the heavenly things in Ephesians, but they do so as Corinthians—in the soul or in the flesh.
The fact that God can bring character development and personal growth out of any situation is conditional on people's willingness to submit to God's will. God is sovereign over every life, but those who yield their will to him will be shaped according to his purposes. When God directs a life for his purposes, all of life is a school. No experience, good or bad, is ever wasted (Rom. 8:28). God doesn't squander people's time. He doesn't ignore their pain. He brings not only healing but growth out of even the worst experiences. Every relationship can be God's instrument to mature a person's character.
Freedom from sin is only granted to Christians. Paul's statement in 1 Corinthians 10:13 tells believers that they have not been seized by any temptation that cannot be overcome. He is not talking to non-Christians, who Paul establishes elsewhere are controlled by the sinful flesh and cannot do anything spiritually pleasing to God (Rom. 8:7-8)...."...walk by the Spirit, and you will not gratify the desires of the flesh..."(Gal 5:16-17). Again, this command is to Christians. Unbelievers cannot "walk by the Spirit." However, believers walking by the Spirit have the ability to "not gratify the desires of the flesh ." If this is true, that no temptation has ever come across a Christian that is not common to all, and that sin is nothing more than a Christian yielding to his fleshly desires, then how can addiction as commonly understood (i.e., uncontrollable urges and impulses) actually exist for believers?......Granted, sin can certainly feel irresistible, but perhaps it feels that way because we capitulate to it far too readily. We have not built up the essential perseverance to repel it. We have repeatedly said yes, and like muscles that have atrophied from disuse, our spirit has become weak because we have not exercised the fortitude to resist temptation as we ought.
Now yes, yes, creation sometimes screams a confusing message—fear, pain, grief. Fire burns, rivers flood, winds go hurricane, the earth shudders so hard it levels cities. But you must remember—this was not so in Eden. Mankind fell, surrendering this earth to the evil one. St. Paul says that creation groans for the day of its restoration (see Rom. 8:18–22), making it clear that everything is not as it was meant to be. People come to terrible conclusions when they assume this world is exactly as God intended. (An assumption that has wrought havoc in the sciences.) The earth is broken.Which only makes the beauty that does flow so generously that much more astounding. And reassuring.
Everything that is wrong with this sinful world, is rooted in the selfishness of man. Rom. 8:5
The real cause for Paul’s rejection of the ‘works of the law’ liesbeyond both self-understanding and ethics. As we shall see, faith for Paul is the correlate to Christ’s cross and resurrection. It is obedience to the promise of God fulfilled in that event (see e.g. Rom. 4:13–25). One is justified not because of a mere inward disposition, but because of Christ in whom God has atoned for sin and effected a new creation.
Good works" are those works that have their origin in Jesus Christ--whose activity is released through your body, presented to Him as a living sacrifice by a faith that expresses total dependence, as opposed to the Adamic independence (Rom. 12:1, 2).
Christ is God (Rom. 9:5). Jesus is Lord (Rom. 10:9, 12-13; 14:5-9; 2 Cor. 4:5; 12:8-10; Phil. 2:9-11 [expressly after the Resurrection]; Col. 2:6; 1 Tim. 6:3; Titus 2:13 [where he is called God and Savior]; Heb. 1:3-14). Christ is the image of God (2 Cor. 4:4; Col. 1:15), in the form of God (Phil. 2:5). The fullness of God dwells in him (Col. 1:19; 2:9). He is in God (Col. 3:3). God and Christ are often coupled together (2 Cor. 10:4-6; Col. 2:2; 1 Tim. 5:21; 2 Tim. 4:1; Heb. 13:20), as is the Lord Jesus Christ with our God and Father (Rom. 15:5-7, 8; 1 Cor. 8:6;2 2 Cor. 1:3; 11:31; Eph. 1:3; Col. 1:3; 1 Thess. 3:11, 13; 5:23; 2 Thess. 1:5-10; 2:16; 3:5).
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