Quotes About Romans

Un amargo destino persigue a los romanos, y el crimen de dar muerte a un hermano , desde que la sangre del inocente Remo fue derramada en la tierra, una maldición que recayó sobre sus descendientes».

There was one obligation that the Romans imposed on all those who came under their control: namely, to provide troops for the Roman armies.

Once the outcome is known, it is easy to present the period as a series of irrevocable and brutal steps in the direction of crisis or as a slow countdown to both the end of the free state and the return of one-man rule. But the last century of the Republic was more than a mere bloodbath. As the flowering of poetry, theory and art suggests, it was also a period when Romans grappled with the issues that were undermining their political process and came up with some of their greatest inventions

Para conseguir su imperio, los romanos no aplastaron brutalmente a pueblos inocentes que se ocupaban de sus propios asuntos en pacífica armonía hasta que las legiones aparecieron en el horizonte

For me, as much as for anyone else, the Romans are a subject not just of history and inquiry but also of imagination and fantasy, horror and fun.

In fact, a marriage was normally contracted, as the Romans put it, 'by practice': that is, in our terms, 'by cohabitation'. If you lived together for a year, you were married. It

You can't go wrong when you love others. When you add up everything in the law code, the sum total is love.

Let love be genuine. Abhor what is evil; hold fast to what is good.

The Romans did not concern themselves with the number of their enemies; they only asked, 'Where are they?

Scandinavia, though, really is terra incognita. The Romans didn't bother with it. Charlemagne couldn't care less.

One thing that is clear is that we do not always want to relive the experience of the Romans; although sometimes what they did is entirely to be admired and envied, in other respects they were detestable. Most of what they achieved was based upon the use of force. The culture that has given us their unequaled masterpieces was created and maintained, in the last resort, by violent means that modern societies could not, or should not, tolerate today…

and the bakers went south to Rome because Romans, it turned out, loved German bread.

In England it took two hundred years after the Romans left before coins were used as money again. There were no mints at all east of the Rhine until Regensburg, and that mint produced very little.37

No doubt the Romans had felt that theirs was an eternal civilization, right up to the moment their empire fell apart. Were they suicides, too?

Every winter, the Latin Club celebrated Saturnalia ... We wore togas ... and wreaths made out of pipe cleaners, and we had a feast of whole roast chickens and carbonated grape juice, which we ate with our hands, like the Romans. We toasted each other by saying "Io Saturnalia!" and pretended to be drunk emperors in the teachers' multipurpose room. You know, just the typical stuff you do when you are really cool in high school.

In fact, what we call "politics" and what we call "religion" (and for that matter what we call "culture," "philosophy," "theology," and lots of other things besides) were not experienced or thought of in the first century as separable entities. This was just as true, actually, for the Greeks and the Romans as it was for the Jews.

This idea of God being faithful to the covenant clearly seems to be Paul's meaning here in Romans 3.

Romans 6–8. These three chapters, in fact, are the full exposition of what Paul meant in Romans 3:24 when he described the unveiling of God's saving purpose as "the redemption which is found in the Messiah, Jesus.

In fact, the resistance to such claims may well come from the constant impulse to resist the Lordship of Jesus, the one through whom it is accomplished. Paul lived in a world where other 'lords' reigned supreme, and resented alternative candidates for their position. So do we. ROMANS

Romans 7:4 then summarizes and reemphasizes the point at the start of the next stage of the argument. When the Messiah died, "you"—anyone who belongs to the Messiah, anyone who is a member of his "body"—died at the same time.

Romans 5–8 is, from one point of view, all about hope: the solid, sure hope that all those who belong to God through faith in his action in Jesus are assured of final salvation.

Israel's sins had resulted in exile, exile had been prolonged, a new "slavery" had been the result—so that the new Passover would need to be effected through sins being forgiven. And sins are forgiven, as we have seen in the gospels and in Paul's other letters, through the representative and substitutionary death of Jesus. But in Romans Paul goes one dramatic and decisive, unique and vital step farther.

Who is the "me" here? The "I" and "me" of Romans 7 is a literary device through which Paul is telling the life story of Israel under the Torah.

But if the "servant" is indeed the "arm of YHWH" under the guise of a suffering, bruised, and unrecognizable Israelite, then a new possibility emerges at the heart of Romans 3:21–26. The primary fault of the human race, according to Romans 1, is idolatry. The primary response, from the one God himself, is to "put forth" the Messiah as the place of meeting, the ultimate revelation of the divine righteousness and love.