10 Quotes Tagged: romans

Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ, through whom we have gained access by faith into this grace in which we now stand. And we rejoice in the hope of the Glory of God. Not only so, but we rejoice in our sufferings because we know that suffering produces perseverance; perseverance, character; and character, hope. And hope does not disappoint us, because God has poured out his love into our hearts by the Holy Spirit, who he has given us

...Turn our thoughts, in the next place, to the characters of learned men. The priesthood have, in all ancient nations, nearly monopolized learning. Read over again all the accounts we have of Hindoos, Chaldeans, Persians, Greeks, Romans, Celts, Teutons, we shall find that priests had all the knowledge, and really governed all mankind. Examine Mahometanism, trace Christianity from its first promulgation; knowledge has been almost exclusively confined to the clergy. And, even since the Reformation, when or where has existed a Protestant or dissenting sect who would tolerate a free inquiry? The blackest billingsgate, the most ungentlemanly insolence, the most yahooish brutality is patiently endured, countenanced, propagated, and applauded. But touch a solemn truth in collision with a dogma of a sect, though capable of the clearest proof, and you will soon find you have disturbed a nest, and the hornets will swarm about your legs and hands, and fly into your face and eyes.

[Letters to John Taylor, 1814, XVIII, p. 484]

For we know that the Law is spiritual, but I am fleshly, sold under sin. For I do not understand what I am doing. For I do not practice what I wish, but I do what I hate. However, if I do what I do not wish, I agree that the Law is fine. But now I am no longer the one doing it, but it is the sin that resides in me. For I know that in me, that is, in my flesh, there dwells nothing good; for I have the desire to do what is fine but not the ability to carry it out. For I do not do the good that I wish, but the bad that I do not wish is what I practice. If, then, I do what I do not wish, I am no longer the one carrying it out, but it is the sin dwelling in me.

Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: For all have sinned, and come short of the glory of God; Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith. Therefore we conclude that a man is justified by faith without the deeds of the law. Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also: Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith. Do we then make void the law through faith? God forbid: yea, we establish the law.

What happened?

It took Gibbon six volumes to describe the decline and fall of the Roman Empire, so I shan’t embark on that. But thinking about this almost incredible episode does tell one something about the nature of civilisation.

It shows that however complex and solid it seems, it is actually quite fragile. It can be destroyed.

What are its enemies?
Well, first of all fear — fear of war, fear of invasion, fear of plague and famine, that make it simply not worthwhile constructing things, or planting trees or even planning next year’s crops. And fear of the supernatural, which means that you daren’t question anything or change anything.

The late antique world was full of meaningless rituals, mystery religions, that destroyed self-confidence. And then exhaustion, the feeling of hopelessness which can overtake people even with a high degree of material prosperity. There is a poem by the modern Greek poet, Cavafy, in which he imagines the people of an antique town like Alexandria waiting every day for the barbarians to come and sack the city. Finally the barbarians move off somewhere else and the city is saved; but the people are disappointed — it would have been better than nothing.

Of course, civilisation requires a modicum of material prosperity — What civilization needs: confidence in the society in which one lives, belief in its philosophy, belief in its laws, and confidence in one’s own mental powers. The way in which the stones of the Pont du Gard are laid is not only a triumph of technical skill, but shows a vigorous belief in law and discipline.

Vigour, energy, vitality: all the civilisations — or civilising epochs — have had a weight of energy behind them.

People sometimes think that civilisation consists in fine sensibilities and good conversations and all that. These can be among the agreeable results of civilisation, but they are not what make a civilisation, and a society can have these amenities and yet be dead and rigid.

What if some did not believe? shall their unbelief make the faith of God without effect? God forbid: yes, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged.
But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man) God forbid: for then how shall God judge the world? For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner? And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just.

Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, (Which he had promised afore by his prophets in the holy scriptures,) Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead: By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name: Among whom are ye also the called of Jesus Christ

On my desk is an appeal from the National Museum of American Jewish History in Philadelphia. It asks me to become a sponsor and donor of this soon-to-be-opened institution, while an accompanying leaflet has enticing photographs of Bob Dylan, Betty Friedan, Sandy Koufax, Irving Berlin, Estee Lauder, Barbra Streisand, Albert Einstein, and Isaac Bashevis Singer. There is something faintly kitsch about this, as there is in the habit of those Jewish papers that annually list Jewish prize-winners from the Nobel to the Oscars. (It is apparently true that the London Jewish Chronicle once reported the result of a footrace under the headline 'Goldstein Fifteenth.') However, I think I may send a contribution. Other small 'races' have come from unpromising and hazardous beginnings to achieve great things — no Roman would have believed that the brutish inhabitants of the British Isles could ever amount to much — and other small 'races,' too, like Gypsies and Armenians, have outlived determined attempts to eradicate and exterminate them. But there is something about the persistence, both of the Jews and their persecutors, that does seem to merit a museum of its own.

In the 300 years of the crucifixion of Christ to the conversion of Emperor Constantine, polytheistic Roman emperors initiated no more than four general persecutions of Christians. Local administrators and governors incited some anti-Christian violence of their own. Still, if we combine all the victims of all these persecutions, it turns out that in these three centuries the polytheistic Romans killed no more than a few thousand Christians. In contrast, over the course, of the next 1,500 years, Christians slaughtered Christians by the millions, to defend slightly different interpretations of the religion of love and compassion.