Podcasts about god romans

Paul begins his letter about the gospel with an introduction to God's gospel message. We will study the book of Romans in depth for the rest of the school year over the course of 30 sermons.

Come join us in worshiping the only true and living God, Father, Son, and Spirit! With singing and the reading of his word with Romans 8:9-11.

Read OnlineLimitless ForgivenessPeter approached Jesus and asked him, “Lord, if my brother sins against me, how often must I forgive him? As many as seven times?” Jesus answered, “I say to you, not seven times but seventy-seven times.” Matthew 18:21–22In the Book of the Prophet Amos, a poetic formula is repeated: “For three crimes of Damascus, and now four—I will not take it back…” (cf. Amos 1). By the time of Jesus, rabbinic tradition had adopted the interpretation of this passage to mean that God forgives three times, but not four and, therefore, so should we: “When a person commits a transgression the first time, he is forgiven; a second time, he is forgiven; a third time, he is forgiven; but the fourth time, he is not forgiven” (Yoma 86b).In today's Gospel, Peter's question is generous but still rooted in human calculation. His question follows immediately after Jesus teaches about fraternal correction. Peter, taking in this instruction and knowing the rabbinic tradition, more than doubles the expected number of times to forgive, suggesting seven. But Jesus immediately corrects him—not to reject his generosity, but to elevate it: “I say to you, not seven times but seventy-seven times.”This phrase, “seventy-seven times,” is not a literal number; it signifies that forgiveness must be limitless, reflecting the boundless mercy of God. It is not merely a command to repeat acts of forgiveness, but an invitation to let our hearts be formed by Divine Mercy.The parable Jesus tells in response to Peter's question offers deeper insight into His meaning. It echoes the fifth petition of the Lord's Prayer: “Forgive us our trespasses, as we forgive those who trespass against us.” A king has a servant who owes him a huge amount—an unpayable debt, symbolizing the incalculable weight of our sin before God. When the servant begs for patience, the king goes beyond all expectation: he forgives the entire debt out of compassion. But that same servant, having just received mercy, encounters a fellow servant who owes him only a small amount. Rather than extending the mercy he himself had received, he becomes violent, demanding repayment and imprisoning the man. The king, upon hearing this, is enraged—not merely because of injustice, but because of the servant's utter failure to mirror the mercy he had been shown. Jesus concludes with a sobering warning: “So will my heavenly Father do to you, unless each of you forgives his brother from his heart.”Limitless forgiveness is very difficult unless we have a deep and abiding gratitude for the Divine Mercy God has shown us. Our debt before God is incalculable. We could never repay it on our own. Though we might be tempted to think, “I'm a good person,” Scripture reminds us: “All have sinned and are deprived of the glory of God” (Romans 3:23). Without Jesus taking on our human condition and paying the debt of our sin through His suffering and death, we could not be saved. Grasping this truth and allowing it to penetrate our hearts is essential to living the Christian life.Only when we become keenly aware of the mercy God has poured into our lives can we foster true gratitude. And it is that gratitude that must inspire and compel us to offer the same limitless mercy to everyone who sins against us—no exceptions, no conditions. Just as we have been forgiven, so must we forgive, from the heart.Reflect today on how deeply you are aware of the mercy God has shown you. Do you take it for granted, or have you allowed it to transform you? Consider especially those you struggle to forgive. Let gratitude for God's mercy soften your heart. From that softened heart, choose to forgive—not seven times, but seventy-seven times and beyond. In doing so, you will reflect the very heart of God and become a vessel of His saving grace in the world.Most merciful Jesus, there is no limit to the love and forgiveness You continuously offer us. We are indebted to You with our very lives. Please give me the grace I need to be truly grateful for Your Divine Mercy and to express that gratitude by showing the same limitless mercy to all. Use me, dear Lord, as a vessel of Your grace and tender care. Jesus, I trust in You.  Image: Jesus and Saint Peter, by Jean-Baptiste CapronnierSource: Free RSS feed from catholic-daily-reflections.com — Copyright © 2026 My Catholic Life! Inc. All rights reserved. This content is provided solely for personal, non-commercial use. Redistribution, republication, or commercial use — including use within apps with advertising — is strictly prohibited without written permission.

A sermon preached by Rev. Ginger E. Gaines-Cirelli with Foundry UMC, August 2, 2026, tenth Sunday after Pentecost. “We Know Who We Are”series. ​​​   Texts: Romans 15:5-7; Luke 19:1-10​​​​   For days now, I've been ruminating on what it means to say of Foundry: “No outsiders here…” The clear intent of the phrase is to suggest that no one will be turned away, ignored, left out, or treated as less than. It's one of Foundry's corevalues to “make especially sure that people who feel excluded elsewhere are welcomed and invited to be an integral part of our congregation.” As Guy preached so powerfully last week, our biblically-rooted convictions around inclusion, affirmation, equity, and diversity are clear—regardless of the critiques those convictions draw. Our goal is to practice what we preach—to mean it when we say you are welcome here “no matter what.” As I study our texts for today it becomes clear that, to do that, we can't rely on our banners outside or the words of welcome we repeat at the beginning of every service to carry all our welcome water. We can't settle for our core values tucked onto a webpage to be the only communication of our commitment to cultivate a certain kind of community. We can't get so comfortable that we forget what it is like to be a stranger in a strange land, or to forget that souls tend to be shy and that people carry wounds that are often invisible to the eye. To truly advance our goal of radical welcome, we need a more muscular strategy, theologically and biblically grounded, physically embodied, and embedded in the very DNA of our congregation. And our texts provide the guidance we need. The few verses from Romans 15 that were read aloud today are a summary of at least two chapters of Paul's letter to the church in Rome. That community was experiencing deep tensions between Jewish and Gentile Christians—driven by disagreements related to Torah observance, holy days, and dietary practices. These issues were flashpoints for deeper questions: Who belongs? Whose interpretation of Torah is correct? What practices are central to our shared life? Paul writes to a diverse people who are all trying to follow Jesus. They have different backgrounds—some began as highly observant Jews and others as pagan Gentiles. But here's the thing they have in common: they have all been welcomed “προσλαμβάνω (proslambanō)” by Christ. And because of that, Paul teaches, they need to welcome one another in the same way. The question then, is how does Christ welcome people? Our familiar text from Luke 19 helps us answer the question. For those who may not be familiar with the story of the “wee little man,” Zacchaeus, here's some context. Just before our story Jesus has welcomed children his disciples tried to send away, taught a rich ruler what it would take for him to enter the kin-dom, and showed mercy to a begger at the roadside who asked Jesus to restore his sight. Then Jesus enters the prosperous city of Jericho where his reputation precedes him. People know he is coming by. And Zacchaeus, a rich, chief tax collector wants to see him. Now to be a tax collector in that time and place was to be associated with the exploitation, violence, and ritual impurity of the Roman empire. A “chief” tax collector was at least in middle management—if not the CEO of collusion. All of that to say, Zacchaeus was not popular or trusted, but rather seen by the general public as an enemy and a threat. The crowds must have been shocked when the CEO climbs a tree— high profile, wealthy men didn't climb trees. Zacchaeus' willingness to do so suggests something in him was already stirring. Jesus picks up on that and proceeds to invite himself over. The text says, Zacchaeus “hurried down and was happy to welcome Jesus.” The crowds were not so happy. Why is Jesus going in to share table fellowship with this sinner? Because Jesus makes it his habit to welcome and befriend those whom others want nothing to do with. Children, beggars, the ill and disabled, women; and with those others judged as sinners—including rich tax collectors. Jesus puts it this way: “I came to seek out and save the lost.” And based on the whole story of Jesus, the “lost” include both those who inflict harm and those who suffer it. So which category of “lost” is Zacchaeus? In one sense, he's the one doing harm as he supports an exploitive and unjust regime. But the crowd has also written him off as unworthy of fellowship with Jesus and beyond the possibility of change. Jesus' action creates an opportunity for transformation—not only for Zacchaeus, but also for those who have decided that he is nothing more than a hopeless sinner. That day salvation comes because everyone is reminded that Zacchaeus is also a son of Abraham, a beloved child of God, worthy of mercy and care, capable of growth and change. Jesus' welcome is fueled by the love of God: love strong enough to receive each of us as we are, and strong enough to call us toward growth, change, and restored relationship. That means Jesus' welcome is not a cheap welcome characterized as indiscriminate acceptance and “anything goes.” Nor is it conditional welcome that requires change as the price of admission. It is welcome offered not simply for comfort, but for transformation through God's embrace and mercy. So back to us, what does it mean for Foundry to say, “no outsiders here?” We rightly celebrate that people who have been excluded elsewhere often discover a home at Foundry. But every church eventually develops its own insiders and outsiders. We instinctively know whom we trust. And, if we're honest, we instinctively know whom we've already decided not to trust. If Jesus were walking through Washington today who would make us grumble if they showed up to see him? Whose house would surprise and disturb us if Jesus said, “That's where I'm going to dinner.”? Part of the invitation for us is to consider if there are those we really want to remain “outsiders”—if there are limits to our welcome. // That question leads us to something Fr. Greg Boyle says. After decades in Los Angeles accompanying gang members through violence, incarceration, and new beginnings, Fr. Boyle writes: “Human beings…settle for a puny, vindictive God when we are being nudged always closer to this wildly inclusive, larger-than-any life God. We allow our sense of God to atrophy. We settle for the illusion of separation when we are endlessly asked to enter into kinship with all.” Our wildly inclusive God asks us to enter into kinship with all. Even when it's hard. Through his journey with those whom others fear, judge, or write off as hopeless cases, Fr. Boyle knows something about that kind of kinship. Paul doesn't ask the diverse members of the church in Rome to agree on every matter of faith and practice, but to learn how to enter into kinship with one another in the manner of Christ. He asks believers to become more committed to welcoming one another than they are to winning every disputed argument. Jesus creates space for people in Jericho to remember that even public enemy #1 is a sibling and a beloved child of God who is not beyond God's capacity to save AND that they are also the “lost”—the recipients of harm, the grumblers, the judgy ones—who Jesus came to seek out—and who need some saving as well. That is the pattern of Christ's welcome. And it is the pattern our welcome is meant to follow. Radical welcome—which is Christ's welcome—is neither cheap welcome nor conditional welcome. At Foundry, everyone is welcome. No matter what. No conditions required. // But no one is welcome to deny someone else's belovedness. No one is welcome to demean another child of God. No one is welcome to make this community unsafe for those Christ has welcomed. And no one is welcome to declare a person beyond God's capacity to save while forgetting that we all have sinned and fall short of the glory of God (Romans 3:23). The boundary, then, is not ideology. The boundary is love. And that means radical welcome asks more of us than hanging banners and opening the doors. It asks us to notice who enters and still feels invisible. It asks us to cross the room, learn a name, make space at the table, and remain curious about a life we do not yet understand. It asks us to confront harm when it occurs—not because we have stopped loving the person doing harm, but because love refuses to abandon either the one being wounded or the one whose soul is being diminished by the wounding. It asks us to believe that transformation is possible, even in people we have given up on. And perhaps most difficult of all, it asks us to remain open to our own transformation—to the possibility that Christ may expose the limits of our welcome, unsettle our assumptions, and lead us into kinship with someone we would never have chosen for ourselves. This is the more muscular welcome to which we are called. Not mere politeness. Not tolerance from a safe distance. Not the pride of believing that we are already the welcoming people and everyone else needs to catch up. It is the patient, courageous, embodied work of becoming a community where strangers become neighbors and neighbors become siblings; where those who have been pushed aside are drawn into the center; where harm is named and interrupted; where repentance is possible; and where grace keeps making more of us than we believed we could become. The measure of our welcome is not whether people like us feel comfortable. The measure is whether people unlike us encounter the welcome of Christ through us. That is a demanding call. But it begins not with what we are able to accomplish. It begins with what Christ has already done. Christ has welcomed us. Christ has come looking for us when we were lost. And Christ has not given up on us. So we do not practice radical welcome in order to prove that we are good people or the right kind of church. We welcome because we have been welcomed. We make room because Christ has made room for us. We enter into kinship because, through grace, Christ has already made us one. “Welcome one another, therefore, just as Christ has welcomed you, for the glory of God.” Amen.   Benediction: May the God of hope fill you with all joy and peace in believing, so that you may abound in hope by the power of the Holy Spirit.

After presenting his thorough and rich teachings on sin, faith, God's sovereignty, and Israel, Paul brings this theological portion of his epistle to a close with a doxology that summarizes his thoughts. Paul concludes that God's wisdom is unfathomable. God's ways are unfathomable. And God's grace is unfathomable. All things are from him so we thank him. All things are done through him so we rely on him. And all things are to him so we glorify him. Let us join with Paul in this doxology of praise and wonder.

The Righteousness of God Romans 16:1-27 Christ Church Kingwood August 9, 2026 Preacher: Brian Kent

I was speaking at a Christian workers' conference in Alaska, and a veteran missionary approached me afterward with some intriguing information. She and her husband have worked for many years with an Indian tribe in Alaska - a tribe that has an interesting custom, according to the missionary. If you're from that tribe, they said you grow up learning about your backpack. It's not a real backpack, but it's a symbol of a very real human experience. The idea is that whenever you do something wrong, a rock goes in your backpack and you carry on your back all the weight of all your mistakes all your life. I'm Ron Hutchcraft and I want to have A Word With You today about "Carrying the Burden No More." When I heard about that, I couldn't help but think what an accurate image that is no matter what tribe you are from. In a sense, we really do carry around with us the weight of the things we've done wrong, the people we've hurt, the failures, the sins. With our backpack comes this feeling of guilt, and shame, and regret. Many people carry their backpack till the day they die, but you don't have to be one of them. In our word for today from the Word of God, there is a very moving statement of what God has done to liberate us from the load of a lifetime of our sin. Speaking of Jesus, the Bible says in Isaiah 53:4, "Surely He took up our infirmities and carried our sorrows . . . He was pierced for our transgressions, He was crushed for our inequities; the punishment that brought us peace was upon Him." God says that Jesus, His one and only Son, took the backpack that was full of my sin, put it on Himself and carried it all the way to an old, rugged cross. He carried yours, too. If He hadn't, there would be absolutely no way you or I could have a chance of going to heaven. After all, when the Bible describes heaven, it says, "Nothing impure will ever enter it" (Revelation 21:27). You can't get into heaven if you've still got the backpack of your sin. Some of us hope we might be good enough to get into heaven. Right? That's probably the main reason we get involved in our religion and our church. But the Bible makes two things very clear: One, every one of us has this backpack called sin. It says, "All have sinned and fall short of the glory of God" (Romans 3:23). Two, there is no good we can do that will pay for our sin. In God's own words now, "He saved us, not because of the righteous things we had done, but because of His mercy" (Titus 3:5). God's bottom line is this statement, Hebrews 9:22: "Without the shedding of blood, there is no forgiveness." That's why Jesus allowed Himself to be pierced, and crushed, and nailed to a cross, to pay the penalty for every sin you and I have ever done, so we don't have to. I've been with a lot of people the day they finally put their total trust in Jesus to forgive their sin and make them right with God. And often they have described the feeling this way. They'll say, "I feel like a hundred pound weight's been lifted from my back." Well, it has. The deadly backpack of sin is gone. Yours can be, too, today, if you will, in your heart, make your way up that hill where Jesus died and leave your backpack, full of the sins of a lifetime, at the foot of His cross. If you don't belong to Jesus, and you want to, oh for goodness sake, today, tell Him, "Jesus, I'm Yours." I've actually set up our website to be a place of a new beginning where you can find right there in front of you the information from God's own Word about how to be sure every sin has been erased from God's Book, and you're going to heaven when you die. Our website is ANewStory.com. Please check it out soon today. Jesus carried all your sins to His cross, so you don't ever have to carry them again.

David Johnson discusses Romans 12:19—“Beloved, do not avenge yourselves, but rather give place to wrath; for it is written, ‘Vengeance is Mine, I will repay,' says the Lord.”

The Righteousness of God Romans 15:1-13 Christ Church Kingwood August 2, 2026 Preacher: Brian Kent

Have you ever caught yourself trying to "clean yourself up" before drawing near to God? Or maybe you've relied on your good behavior to prove you're on the right track.In this message on Romans 3:9–20, we look into the "Mirror of Grace" and unpack three common cultural lies about righteousness, human effort, and God's law:Lie #1: We can be good enough to be considered righteous on our own.The Truth: None are righteous on their own—not even one (Romans 3:10, Matthew 5:21–22, James 2:8–13).Lie #2: The Law is the cure.The Truth: The Law is the diagnosis, not the cure; its purpose is to reveal our need for mercy, not to make us right with God (Romans 3:19–20, Luke 18:9–14).Lie #3: *Religion says, "Clean yourself up so God will accept you." *The Truth: The Gospel says, "Jesus accepts you so He can heal you from the inside out" (2 Corinthians 3:16–18, Philippians 2:13).Join us as we move away from self-reliance and experience true freedom, transformation, and God's relentless grace.

In Romans 5:6-11, we learn that God's love is different. He died for sinners, He turned enemies into friends, He will save us from His wrath, so we boast in Him alone.

This morning, we are reminded of the faithfulness of God, not just in the broader narrative of scripture, but in the very real and tangible growth of our church, Hope Church. Over the past couple of years, we've seen rapid growth, especially since moving into our current building, and with that came the challenge of accommodating more people. We've wrestled with this tension, and last year, we approached the owners of our building with the idea of buying the whole property. Though they weren't ready to sell, they offered us the opportunity to dream and explore expansion. This led us to a surprising turn of events: a man knocked on our door, offering a piece of land across from Daniel Boone High School that we had tried to purchase years ago. As of this weekend, we have this 20-acre property under contract, a testament to God's faithfulness and provision.Today, we delve into Romans 12:1-2, where we are called to present our bodies as living sacrifices and to be transformed by the renewing of our minds. Rick explores the will of God through four aspects: the permissive, prudential, progressive, and perfect wills. The permissive will allows for human choice, even when it goes against God's desires, while the prudential will involves decisions where God expects wisdom and discernment. The progressive will reveals itself step by step, teaching us to walk with faith, and the perfect will aims for us to conform to the image of Christ, reflecting His love, joy, and peace. God's will is always good, acceptable, and perfect, and He desires for us to align our lives with His purposes. As we navigate the future of our church and our personal lives, we are called to trust God's faithfulness, even when the path ahead is unclear. The Holy Spirit is always faithful, never forcing our will but persistently guiding us towards His perfect will. We are encouraged to take one step at a time, trusting that God has a good plan for our lives. Will you follow where He leads, knowing that He is always faithful?## Sermon Notes — Romans 12:1-2**Big Idea:** The Holy Spirit guides us into God's will through various aspects, teaching us to walk with Him progressively.### 1. Permissive Will of God (Romans 12:1-2)- God allows wide range of choices, even sinful ones.- Israel's disobedience in the wilderness is an example.- **Key principle:** God's permissive will means He allows human choices while setting boundaries and directing history toward His ultimate purpose.### 2. Prudential Will of God (Romans 12:1-2)- Decisions for which Scripture gives no direct command.- Use wisdom, prayer, and discernment.- Examples: Choosing a college, buying a house.- **Key principle:** Use your brain and discernment in making decisions God hasn't explicitly commanded.### 3. Progressive Will of God (Romans 12:1-2)- God reveals His will progressively.- He gives enough light for the next step, not the full picture.- Takes faith to follow each step.- **Key principle:** God teaches us to walk with Him through faith, revealing His will step-by-step.### 4. Perfect Will of God (Romans 12:1-2)- God's complete will for us is to conform into the image of His son.- His will is good, acceptable, and perfect.- **Key principle:** God's perfect will for us is to reflect Jesus' character and be equipped for every good work.### Practical Applications1. **Obey what is already clear** — Identify and follow God's clear commands in Scripture.2. **Take a step of faith** — Move forward with what God has revealed, trusting Him for the next step.3. **Yield to correction** — Be open to God's redirection and correction.4. **Trust God with what is hidden** — Have faith that God knows the full plan even when we don't.5. **Align your life with God's will** — Make choices that reflect God's good, acceptable, and perfect will.### Discussion Questions1. How do you discern between God's permissive will and His perfect will in your life?2. Can you share a time when God revealed His will progressively in your life? How did you respond?3. What steps can you take this week to align more closely with God's will for your life?4. How does God's progressive will require faith and trust in Him?5. What does it mean to you to conform into the image of Jesus, and how can you do this more in your daily life?

There is no such thing as a "boring" testimony!   The more desperate our plight the more glorious our conversion! And we are *all* born morally unable to come to Christ because we are by nature willingly enslaved by our 1) love of darkness; 2) hatred of God; 3) spiritual blindness; and 4) spiritual deadness. [For more on these points, see John Piper's excellent sermon that Mark said he adapted these points from.]   Only sovereign grace could overcome each of this and transform our hearts to make us willing to believe!   You can watch this message here.

The Righteousness of God Romans 14:1-21 Christ Church Kingwood July 26, 2026 Preacher: Matt Lobasso

Who is really paying the price for your unforgiveness? In this video, I share 5 biblical truths about forgiveness that completely changed how I understand it — including a personal story about a conflict I've walked through with my own family that I've never shared publicly before.Forgiveness in the Bible isn't just a feeling — it's a command, a cost, and ultimately a decision to hand the gavel back to God. Whether you're wrestling with how to forgive someone who hurt you, or you've been told forgiveness means pretending nothing happened, this video will challenge what you thought you knew.

Can technology be leveraged for the human good? Or will AI technology and its explosive expansion bring about the opposite—a culture that reduces our magnificent humanity to means for technocratic ends? "We can either create the Tower of Babel or we can rebuild the walls of the New Jerusalem." Brian Patrick Green has spent his career asking these difficult questions and seeking to apply ethical theory to real world technological developments. He is director of technology ethics at Santa Clara University's Markkula Center for Applied Ethics, and he is co-author of "Encountering Artificial Intelligence" as well as the newly released "Reclaiming Human Agency in the Age of Artificial Intelligence." In this episode, Green explains the technocratic paradigm—the worldview that reduces people and the created world to raw material, data, and units of production, and sets against it what Pope Francis called a culture of encounter. He and Mark Labberton discuss the argument and impact of Pope Leo XIV's May 2026 encyclical on artificial intelligence, "Magnifica Humanitas", an uplifting moral appeal to troubled people in troubled times. They discuss the Eucharist and the ongoing incarnation as the anchor of Catholic social teaching; how technocratic thinking distorts immigration and war from the Marshall Islands to autonomous drones in Ukraine; just war theory in an age of ever more powerful weapons; the encyclical's principles from human dignity to solidarity; and where AI genuinely serves the vulnerable in medicine, in surfacing hidden bias, and in caring for the Earth. Episode Highlights "It's one thing to have new technology. It's an even bigger question of how we actually use it and how it actually affects people." "If we look at every other human being and we say, "This is an image of God in front of me. This is a person who is loved by God just as much as I am," that really transforms our way of viewing each other. "We can either create the Tower of Babel or we can rebuild the walls of the New Jerusalem. "If one grain of sand says to the other grain of sand, 'I'm better than you are,' that's a weird thing for sand to be saying to each other." "It's an encyclical about AI ostensibly, but really it's an encyclical about humanity … and what our role is here in the universe." About Brian Patrick Green Brian Patrick Green directs technology ethics at the Markkula Center for Applied Ethics at Santa Clara University, where he teaches engineers to weigh the human stakes of their work. A former genetics major, he turned toward technology's social impact after a year with the Jesuit Volunteers International in the Marshall Islands, a landscape marked by nuclear testing. He earned his doctorate at the Graduate Theological Union and has focused on AI since 2016. He co-authored "Encountering Artificial Intelligence: Ethical and Anthropological Investigations" and the new "Reclaiming Human Agency in the Age of Artificial Intelligence," and advises Catholic and multi-faith AI efforts, including at the Vatican. Helpful Links and Resources "Encountering Artificial Intelligence: Ethical and Anthropological Investigations," a 2023 volume Green contributed to, free online at the Journal of Moral Theology: https://jmt.scholasticahq.com/article/91230-encountering-artificial-intelligence-ethical-and-anthropological-investigations "Reclaiming Human Agency in the Age of Artificial Intelligence," 2025 co-edited by Green, free online: https://jmt.scholasticahq.com/article/154545-reclaiming-human-agency-in-the-age-of-artificial-intelligence "Magnifica Humanitas," Pope Leo XIV's 2026 encyclical on artificial intelligence, on the Vatican site: https://www.vatican.va/content/leo-xiv/en/encyclicals/documents/20260515-magnifica-humanitas.html AI and Faith, led by executive director Greg Cootsona: https://aiandfaith.org/ Notre Dame Institute for Ethics and the Common Good: https://ethics.nd.edu/ "The technocratic paradigm thus involves a double distortion: first, of the human person as reducible to an agent of interventions by which to manipulate life's material conditions; and, second, of the world—including the persons within it—as reducible to a field of raw material to be mastered and manipulated by means of technology. Against such reductions, the Pope urges that we cultivate a "culture of encounter"—a culture that seeks the contact of mind with mind and heart with heart, in a relational sharing of life that embraces the most vulnerable." (from "Encountering Artificial Intelligence: Ethical and Anthropological Investigations", 2023) Show Notes Defining applied ethics and technological ethics Comparing how we use technology versus the technology itself Marshall Islands, Jesuit Volunteers, and a genetics major's turn toward social impact From biotechnology to teaching ethics to engineers, and into AI around 2016 Catholic teaching on Eucharist, communion, and an incarnation that is ongoing and physical Pope Francis and the "culture of encounter" Why the material world and every person carry a sacredness ethics must honor Explaining the technocratic paradigm as a cultural phenomenon and social program Seeing a forest as quantifiable value of lumber; or construing people as cogs, data, units of exploitation Wendell Berry: "There are no unsacred places; / there are only sacred places / and desecrated places." Reducing the sacredness of human life to mere numbers Colonialism, nuclear testing, and islands treated as raw material Immigration read through a technocratic lens on both political sides The opposite of encounter: people as functions to move in or out Just war theory How drones and autonomous weapons turn killing into a problem of mere efficiency Squeezing just war criteria until war becomes nearly impossible Why this moral vision feels preposterous to a de-Christianized culture Culture of encounter, and seeing each other as images of God Romans 12 and the renewing of the mind—in order to transform how we see others Tower of Babel versus rebuilding the New Jerusalem Nehemiah, "synodality," and figuring things out together Dignity, common good, universal destination of goods, subsidiarity, solidarity, social justice Culture of power versus a civilization of love, and Augustine's "City of God" The reach and impact of "Magnifica Humanitas", from tech workers and CEOs to UN ambassadors Embracing the most vulnerable as the measure of encounter AI that serves: medical data, de-biasing loan decisions, watching the Earth from orbit AI that threatens: autonomous warfare, mass surveillance, people reduced to data Human agency, freedom, and the choice ahead #AIEthics #FaithAndTechnology #CatholicSocialTeaching #ArtificialIntelligence #TechnocraticParadigm #PopeLeoXIV #HumanDignity #MagnificaHumanitas #ConversingPodcast Production Credits Conversing is produced and distributed in partnership with Comment Magazine and Fuller Seminary.  

The Righteousness of God Romans 13:1-14 Christ Church Kingwood July 19, 2026 Preacher: Kristian Nichols

Listen along as we continue through 2 Peter. Notes//Quotes: 2 Peter 1:10-15 - Jorgen/Larry Title: Last Words “In this sense holiness refers to a state of being separate, set apart from the ordinary or mundane and dedicated to a particular purpose or use. The Hebrew adjective for "holy" (qadosh) literally means "separate," since it derives from a verb meaning "to cut off" or "to separate!" Together with its cognates it is used to designate particular places (especially the Holy Place and the Holy of Holies), objects (e.g., Aaron's garments and the Sabbath day, and persons (e.g., the priests and Levites) as specially set apart or sanctified to the Lord. An example is found in Exodus 13:2: "Consecrate to me all the first-born; whatever is the first to open the womb among the people of Israel, both of man and of beast, is mine." Similarly, the holiness of God signifies his separateness from anything impure.” - Millard Erickson “those sanctified in Christ Jesus, called to be saints together with all those who in every place call on the name of our Lord Jesus Christ…” (1 Cor. 1:2) “The term sanctification does not appear in the Synoptic Gospels at all. To convey the idea that our lives are to be pure, Jesus emphasized instead that we are children of God. We belong to God and consequently should show a likeness to him. We should share his spirit of love: "You have heard that it was said, You shall love your neighbor and hate your enemy! But I say to you, Love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven" (Matt. 5:43-45a). To Jesus, his brother and sister are those who do God's will (Mark 3:35). Paul shares this conception that our status before God is to result in holy living. For example, he urges the Ephesians, "I therefore, a prisoner for the Lord, beg you to lead a life worthy of the calling to which you have been called" (Eph. 4:1). He then goes on to specify a life of lowliness, meekness, patience, and forbearance. The fact of belonging to God is to issue in moral attributes reflecting such a status.” - Millard Erickson “Our reckoning with purity culture is good and necessary. It's helped many Christians rediscover a God who loves wounded people, not perfect performances, but I fear that in the process of tearing down purity culture, we may have kissed purity itself goodbye. And that's a problem. My generation is porn addicted, drug dependent, dopamine sick, irony poisoned, attention fractured, and spiritually starved. We've traded repression for indulgence, and the result isn't freedom-it's decay. It turns out the Christian sexual ethic once derided as prudish is one of the last coherent frameworks for love, dignity, and belonging. Purity, rightly understood, isn't about fear. It's about reverence. It's not about suppressing desire but directing it.” - Luke Simons “15 For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, “Abba! Father!” 16 The Spirit himself bears witness with our spirit that we are children of God…” (Romans 8:15&16)

Pastor Gabriel Hughes preaches from Romans 12:1 on the mercies of God, and examines all of those great mercies we have read about in our series through Romans. Visit providencecasagrande.com for more info about our church!

The Righteousness of God Romans 12:9-16 Christ Church Kingwood July 12, 2026 Preacher: Brian Kent

Zach Thress presents a message entitled "How To Be Right With God" - Romans 4. Audio July 12th am - "How To Be Right With God" - Romans 4 - Zach Thress.mp3File Size: 21970 kbFile Type: mp3Download File [...]

Can you comment on the Jews being entrusted as "oracles of God" (Romans 3)? Does "the word implanted" or "doers of the word" (James 1:21-22) refer to the Law? Is the use of "logon" and "logou" (vs. "logos") proof that James was pushing Law-keeping? Why does Paul tell Timothy that "women will be saved through childbearing"?

The Righteousness of God Romans 12:1-8 Christ Church Kingwood July 5, 2026 Preacher: Patrick Wimberly

Letting Go and Letting God Romans 7:1-25; Matthew 11:16-20 7/5/2026 Rev. Alan Brehm PhD Hickman Presbyterian Church

Experiencing God (Romans 8:1-4)

Sermon for the Midweek of Pentecost V Wednesday, 1 July A+D 2026 Rev. Matthew D. Ruesch

Our final sermon in the book of Romans, about a third to half of the sermon is available here. Apologies for the incomplete content. Jon Paul, Senior Pastor

Scott & Craig continue the series on the letter of Romans. They dive into this amazing letter that helps us understand the good news of Jesus. How the good news is for everyone everywhere. The Find & Follow podcast is all about helping you find and follow Jesus in everyday life!How To Follow Jesus (Matthew 4:19)Connect personally with Jesus every dayGrow spiritually in communityServe the world in your Sweet SpotShow Notes:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Bible Project Romans Video⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Podcast Website⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Mission Church Messages⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Follow Mission Church:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠MC Instagram⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠MC Facebook⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠MC Website

The Righteousness of God Romans 11:1-36 Christ Church Kingwood June 28, 2026 Preacher: Matt Lobasso

Bob Schwahn  |  Lead Pastor  |  June 28, 2026  Referenced Scripture: Romans 12:9-16, 1 John 4:19-21, Ephesians 4:15-16 Reflection Questions:1. How does God evaluate our worship at our community worship gatherings?  How are we to tangibly love God and love others?  Give examples. 2. Where might God give you a “needs improvement” score? 3. Read Paul's description of how we are to love one another in the family of God…Romans 12:9-16Love must be sincere. Hate what is evil; cling to what is good. Be devoted to one another in love. Honor one another above yourselves. Never be lacking in zeal, but keep your spiritual fervor, serving the Lord. Be joyful in hope, patient in affliction, faithful in prayer. Share with the Lord's people who are in need. Practice hospitality. Bless those who persecute you; bless and do not curse. Rejoice with those who rejoice; mourn with those who mourn. Live in harmony with one another. Do not be proud, but be willing to associate with people of low position.  Do not be conceited. What grabs your attention?  What sticks out to you?What do you like about this text of Scripture?What do you not like about this text?  (ie. What is challenging or convicting?)Where do you have questions about this text?Where do you personally need to grow or change?  What is a practical way you will apply this to your life this week? 4. How can we as a church learn to meet the needs of others in a way that we all feel known and loved? 5. How does learning to love people that are difficult to love cause us to mature in our faith?  How have you seen this in your own life? Share some examples. 6. What are the barriers we experience in the American church that makes this kind of love difficult?  How can we practically overcome these barriers?  What can you do personally to help break these barriers down? 7. What would a worship gathering be like if everyone came in looking for how they could love and serve others rather than looking to be loved and be served?  (ie. Asking God what they can give to the family and not just what they can get out of the family.) What's your next step? * Connect: We'd love to connect with you! Fill out our Connect Card to receive more information, have us pray for you, or to ask us any questions: http://journeybozeman.com/connectcard * Connect: Get your children connected to our children's ministry, Base Camp: https://journeybozeman.com/children * Connect: Our Student Ministry is for High School and Middle School students: https://journeybozeman.com/students * Give: Want to worship through giving and support the ministry of Journey Church: https://journeybozeman.com/give * Gather: Subscribe to our YouTube Channel: https://www.youtube.com/c/JourneyChurchBozeman * Gather: Download our app: https://journeybozeman.com/app  * Gather: Join our Facebook Group to stay connected throughout the week: https://facebook.com/groups/JourneyChurchBozeman  Chapters (00:00:01) - How Does God Evaluate Our Worship?(00:04:07) - Romans 12: Love Must Be Realistic and Tough(00:11:13) - Paul's hospitality for the needy(00:17:31) - Practice hospitality toward enemies and pray for those who persecute(00:24:36) - Paul Calling us to the Family of God(00:33:38) - How to Grow in Community(00:38:04) - Growing Relationships at Journey Church(00:43:36) - Prayers for the Kingdom

Power has a bad reputation. And honestly? It's easy to see why. History is filled with leaders who used their authority to oppress, exploit, and destroy. From corrupt politicians to abusive bosses to church leaders who forgot their calling, power often leaves a trail of wounds. So is power itself evil? Should Christians avoid it at all costs?In this episode, we're tackling the complicated question of power. Scripture makes one thing clear: all power comes from God (Romans 13:1). He gives it, He allows it, and He holds every leader accountable. But power, like a hammer, is neutral. It's what we do with it that matters. Used rightly, power serves, protects, and restores. Used wrongly, it corrupts and destroys. Read more: https://kuzaapp.com/is-power-evil/Facebook: https://www.facebook.com/kuzaappInstagram: https://www.instagram.com/kuzaappTik Tok: https://www.tiktok.com/@kuzaappBecome a supporter of this podcast: https://www.spreaker.com/podcast/kuza--3674993/support.

The Righteousness of God Romans 9:30-10:13 Christ Church Kingwood June 21, 2026 Preacher: Patrick Wimberly

Alive to God Romans 6:1-11 6/21/2026 Rev. Alan Brehm PhD Hickman Presbyterian Church

Presented by Lauren Stibgen Do you excuse things that contradict your faith? What is important to God doesn't have a label or a party. It is not a temporary term, nor can it be solved by human hands. Being true to Christ means standing for truth and justice and being honest about the temporary parties and candidates we may be supporting. The politics of the day are quick to point out the “sins” of one candidate but excuse the actions of the other. Consider these verses in John 8. The scribes and the Pharisees brought a woman caught in adultery and placing her in the midst they said to him, “Teacher, this woman has been caught in the act of adultery. Now, in the Law, Moses commanded us to stone such women. So, what do you say? This they said to test him, that they might have some charge to bring against him. Jesus bent down and wrote with his finger on the ground. And, as they continued to ask him, he stood up and said to them, “Let him who is among you be the first to throw a stone at her. And, once more, he bent down and wrote on the ground. But, when they heard it, they went away one by one, beginning with the older ones, and Jesus was left alone with the woman standing before him (John 8:3-9). Behaving like the scribes and the Pharisees, are you excusing sin of a candidate in the name of perceived better alignment with your faith? This can be another indication that politics have become an idol. All sin and fall short of the glory of God (Romans 3:23). Jesus calls us to recognize our own sins. I don't think it is a mistake the woman who committed adultery was standing one on one with Jesus when all the others had walked away. Jesus is the only judge and the only true “cure” for sin! How can you point someone toward salvation if you are excusing the sins of man in the name of winning? Instead of making excuses or comparing sins between parties, point out all sin is just that—sin in the eyes of God! There isn't one better or worse. While we know the woman in John 8 was an adulteress, we don't know the sins of the scribes and Pharisees. What we do know is they didn't challenge Jesus to make excuses for their sin being better or less than adultery! Focus on telling people how you pray for the candidate's recognition of their sin instead!

The Righteousness of God Romans 9:1-24 Christ Church Kingwood June 14, 2026 Preacher: Patrick Wimberly

The Great White Throne Judgment: The Final, Dreadful, and Eternal Reckoning of the Wicked Dead   In the majestic and awe-inspiring closing visions of the Book of Revelation, the Apostle John, carried along by the powerful inspiration of the Holy Spirit, beholds a series of breathtaking scenes that unveil the final consummation of all things and the eternal destiny of every soul. Following the glorious thousand-year reign of the Lord Jesus Christ upon the earth, after the last desperate and futile rebellion of Satan, and after the complete and utter defeat of Gog and Magog with fire from heaven, the divine spotlight turns with solemn intensity upon the most terrifying and irreversible event in all of human history: the Great White Throne Judgment. This is the ultimate, final, and most dreadful courtroom of the entire universe, where every single soul that has ever died in unbelief, impenitence, and open rebellion against the living God will be supernaturally raised from the dead, solemnly examined with perfect scrutiny, and eternally sentenced according to the flawless, unerring, and infinitely holy justice of Almighty God. Revelation 20:11-15 stands as one of the most sobering, heart-shaking, conscience-piercing, and fear-inducing passages in all of Holy Scripture, a passage that should cause every reader to tremble and every unrepentant sinner to flee without delay to the mercy of the cross. The full text of this profoundly solemn and eternally weighty passage, as given in the inspired and infallible Word of God, reads as follows in its complete and unbroken form: “And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works. And death and hell were cast into the lake of fire. This is the second death. And whosoever was not found written in the book of life was cast into the lake of fire.” This tightly woven, divinely inspired passage forms a self-contained and climactic unit that brings the entire millennial section of the Book of Revelation to its dreadful, everlasting, and irreversible close. It follows immediately after the final casting of Satan, the devil, into the lake of fire where he will be tormented day and night forever and ever. It stands just before the glorious and radiant unveiling of the new heavens and the new earth in which righteousness dwells. The context is saturated with absolute finality, divine justice, and the irreversible nature of eternity. The redeemed saints of all ages have already participated joyfully in the blessed first resurrection and have reigned triumphantly with Christ for a full thousand years. Those who now appear trembling before the throne are precisely “the rest of the dead” who “lived not again until the thousand years were finished” (Revelation 20:5). The old creation, stained and cursed by sin, is even now dissolving before our eyes, and every unsaved soul must now give a full, terrifying, and inescapable account before the burning, all-seeing holiness of Almighty God. Let us now carefully, reverently, and thoroughly exposit this passage verse by verse, drawing out its rich and multifaceted meaning through the original Greek language where it adds vivid force and eternal impact, through the surrounding biblical context, and through the weighty, soul-stirring eternal truths it so powerfully proclaims to every generation. The Scene (Revelation 20:11) “And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them.” The apostle John begins this vision with the majestic and familiar apocalyptic declaration “And I saw” (Kai eidon), words that immediately signal the introduction of a fresh, breathtaking, overwhelming, and panoramic heavenly vision that seizes both the apostle's enraptured gaze and our own hearts with a profound sense of holy dread and reverent awe. What suddenly bursts upon his enraptured sight is nothing less than the supreme, final, and most glorious tribunal of the entire created universe: “a great white throne” (thronon megan leukon). This throne is described as megan—vast beyond all human imagination or comprehension, majestic in unrivaled dignity and splendor, and clothed with overwhelming, absolute, and unchallenged sovereign authority. It towers infinitely and eternally above every earthly court of law, every royal palace, and every seat of human government or power that has ever existed. It is leukon—brilliantly, purely, dazzlingly, and radiantly white—symbolizing in the most vivid way possible the spotless, unapproachable, and infinite holiness together with the flawless, unblemished, and perfect righteousness of God Himself.  No shadow of injustice, no whisper of partiality or favoritism, no trace of corruption or bribery can ever approach, touch, or stain its gloriously radiant surface. It glows and pulses with the blazing, consuming purity of the One who is eternally “light, and in him is no darkness at all” (1 John 1:5). Seated in awesome, majestic, and terrifying splendor upon this throne is “him that sat on it” (ton kathemenon ep' autou). Though not explicitly named in this particular verse, the consistent, harmonious voice of all Holy Scripture clearly identifies this enthroned and sovereign Judge as the Lord Jesus Christ Himself—the very One to whom the Father has committed all judgment without exception (John 5:22, 27).  It is the same pierced and crucified Savior who once hung in agony upon the cross as the meek and lowly Lamb of God, now appearing in indescribable glory and power as the exalted Lion of the tribe of Judah and the righteous, eternal Judge of all the earth (Acts 17:31). From His glorious and unveiled face—“from whose face the earth and the heaven fled away” (ephugen ho ouranos kai he ge apo tou prosopou autou)—the entire created cosmos recoils in utter panic-stricken terror and helpless flight. The powerful Greek verb ephugen paints a vivid, dramatic picture of frantic, desperate, and uncontrollable flight, as though the whole vast universe is fleeing away like a terrified servant before the blazing anger and consuming holiness of its rightful Master. The material heavens and earth, which have groaned and travailed together in pain for long ages under the heavy curse and bondage of sin (Romans 8:22), simply cannot endure or withstand the unveiled, searing, and infinite holiness of the incarnate Son of God. “And there was found no place for them” (kai topos ouch heurethe autois). No towering mountain can hide the guilty. No vast ocean can swallow them up or conceal their shame. No dark cavern, no remote corner of the universe, and no hiding place anywhere offers the slightest refuge or shelter. The old creation completely and obediently dissolves in trembling submission to make way for the new heavens and the new earth, soon to be revealed in all their pristine and eternal glory. Behold this scene in all its terrifying majesty and cosmic grandeur: the Judge's holy countenance shines with such consuming, blinding splendor that the very stars vanish from the sky, the mountains melt like wax before the fire, and the fabric of the universe itself flees away in helpless panic. There is absolutely no escape, no delay, and no hiding place anywhere for the guilty. This is the awe-inspiring, universe-shaking, cosmic backdrop against which the final judgment of all the wicked dead will now unfold in solemn and eternal detail. The Subjects (Revelation 20:12) “And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.” With the majestic, terrifying, and holy scene now vividly established, the apostle John solemnly describes the vast multitude of those who must appear before this awesome throne: “the dead, small and great” (tous nekrous tous megalous kai tous mikrous). This innumerable host includes every single human being who has ever lived and died without Christ—from the mightiest emperors, renowned philosophers, and world conquerors of history to the poorest peasants, nameless slaves, and long-forgotten souls in obscure corners of the earth. The term nekrous powerfully and solemnly underscores their former dreadful and hopeless condition: they were spiritually dead in trespasses and sins (Ephesians 2:1), and physically dead and decaying in the grave. Now they are resurrected—not unto glorious and eternal life, but solely and exclusively to stand condemned and trembling before the righteous Judge. They “stand before God” (hestanda enopion tou theou) in solemn, trembling, and inescapable accountability. They do not sit as honored guests or relaxed observers; they stand as helpless, guilty defendants before the bar of infinite holiness and perfect justice. All earthly distinctions, privileges, and ranks vanish instantly: kings and beggars, the rich and the poor, the famous and the obscure—all stand equally naked, exposed, and without a single defense. Then the books are dramatically and solemnly opened: “the books were opened” (kai biblia eneochthesan). These are the perfect, unerring, and exhaustive records of God's infinite omniscience—containing every single thought, every idle word, every secret deed, every hidden motive, every act of open rebellion, and every neglected opportunity for repentance. Nothing is lost in the mists of time, forgotten, exaggerated, or diminished by even the slightest degree. “And another book was opened, which is the book of life” (kai allo biblion eneochthe, ho estin tes zoes). This is the precious, blood-bought Lamb's Book of Life, the eternal and unchangeable roll call of all who have been redeemed by the precious blood of the Lamb (Revelation 13:8; 21:27). The dead “were judged out of those things which were written in the books, according to their works” (ek ton gegrammenon en tois bibliois kata ta erga auton). For the unredeemed, their own accumulated works rise up as silent but utterly damning witnesses against them, proving beyond any shadow of doubt the universal guilt declared throughout Scripture: “all have sinned, and come short of the glory of God” (Romans 3:23) and “there is none righteous, no, not one” (Romans 3:10). The Significance (Revelation 20:13-14) “And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works. And death and hell were cast into the lake of fire. This is the second death.” The resurrection is total, universal, complete, and absolutely inescapable. “The sea gave up the dead which were in it” (kai edoken he thalassa tous nekrous tous en aute)—even those whose bodies were lost in the darkest ocean depths, shipwrecked, or dissolved into nothingness over centuries are raised whole, intact, and fully conscious. “Death and hell delivered up the dead which were in them” (kai ho thanatos kai ho hades edokan tous nekrous tous en autois). Death releases the bodies it has claimed; Hades surrenders the disembodied spirits it has held in waiting. Every single prisoner is freed without exception for this final, terrifying accounting. “They were judged every man according to their works” (ekrithesan hekastos kata ta erga auton)—a perfectly personal, individual, thorough, and unanswerably just judgment. Then comes the climactic declaration of finality and eternal victory: “And death and hell were cast into the lake of fire. This is the second death” (kai ho thanatos kai ho hades eblethesan eis ten limnen tou pyros. Houtos ho thanatos ho deuteros estin). Here we must clearly, carefully, and biblically distinguish the First Resurrection from the Second Death if we are to grasp the full weight and significance of this moment. The First Resurrection, described in detail earlier in this same chapter, is the glorious and blessed rising of all the righteous saints of every age: “Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years” (Revelation 20:6). These blessed and holy ones rise to glorious life, priestly service, and triumphant reigning with Christ, enjoying complete and eternal immunity from all judgment and condemnation. The Second Death, however, is the lake of fire itself—the final, conscious, unending, and irreversible torment and eternal separation from the presence of God for all who die without Christ. It is not annihilation, cessation of existence, or temporary punishment. Scripture repeatedly describes those confined there as being “tormented day and night for ever and ever” (Revelation 20:10; see also Revelation 14:11 and Mark 9:44-48). The first death is physical, temporary, and universal; the second death is spiritual, eternal, conscious, and reserved only for the impenitent. Those who share by faith in the First Resurrection escape the Second Death forever because the Lord Jesus Christ has already borne their full judgment and condemnation in His own body on the tree. Those who reject Him will experience both deaths in their fullest, most horrifying measure. How infinitely, eternally, and gloriously better it is to stand before the Judgment Seat of Christ—the Bema Seat described in 2 Corinthians 5:10—than to stand condemned before this Great White Throne of terrifying justice!  At the Bema Seat, believers, already washed in the atoning blood and forever accepted in the Beloved, have their works examined only for the purpose of rewards and commendation, never for condemnation or loss of salvation. Christ has fully and completely borne our judgment at Calvary: “There is therefore now no condemnation to them which are in Christ Jesus” (Romans 8:1). We may lose certain rewards through unfaithfulness, yet we ourselves are saved “so as by fire” (1 Corinthians 3:15). At the Great White Throne there is no Advocate, no covering blood of the Lamb, and no possibility of mercy—only the damning books of works and the horrifying, eternal absence of one's name from the Book of Life.   The Sentence (Revelation 20:15) “And whosoever was not found written in the book of life was cast into the lake of fire.” The sentence falls with devastating, irreversible, and terrifying finality and simplicity: “Whosoever was not found written in the book of life was cast into the lake of fire” (ei tis ouch heurethe en te biblo tes zoes gegrammenos eblethe eis ten limnen tou pyros). No appeal is possible. No second chance is granted. No mitigation or end is ever offered. The lake of fire—originally prepared for the devil and his fallen angels (Matthew 25:41)—becomes the everlasting, conscious abode of every soul whose name is missing from the Lamb's Book of Life.      All human works, however outwardly impressive or religious in human eyes, prove utterly powerless to save or deliver on that day. Conclusion and Appeal Dear friend, the blazing, inescapable reality of the Great White Throne Judgment should cause every heart to tremble with godly fear, every conscience to awaken, and every soul still outside of Christ to flee without a moment's delay to the only place of safety—the cross of Calvary.    To every sinner still living in unbelief and rebellion: Come now! Do not delay another heartbeat or take another breath without settling this eternal matter. “Believe on the Lord Jesus Christ, and thou shalt be saved” (Acts 16:31). Repent of your sins with genuine sorrow and place your full, trusting faith in the finished work of the crucified, buried, and risen Savior. His precious, sin-cleansing blood can write your name in the Lamb's Book of Life this very moment, delivering you forever from this throne of terror and granting you a joyful place in the blessed first resurrection and the eternal joys of the redeemed. To every true believer already resting in Christ: Live with holy urgency, eternity burning brightly in your soul, and a passionate desire to please your Lord. Be ready to meet your Savior at any instant, whether by death or by His glorious return.        Serve Him with wholehearted devotion, faithfulness, and love so that when you stand before the Judgment Seat of Christ you may hear His glorious “Well done, thou good and faithful servant” (Matthew 25:21) and receive a full and abundant reward. “Watch therefore: for ye know not what hour your Lord doth come” (Matthew 24:42). May the solemn, weighty, and eternal truths of this passage stir us all to fervent prayer, pure and separated living, compassionate love for the lost, and bold, urgent gospel witness until Jesus returns in power and great glory.  To the Lamb upon the throne, our blessed Savior and coming Judge, be all honor, praise, dominion, and glory forever and ever. Amen.

In this episode I explore the relationship between God's active and passive wrath, demonstrating how God's wrath is often manifested by Him allowing people to suffer the consequences of their sins, which is what Paul has in mind when he thrice says that God “handed them over” to sinfulness in Romans 1. Romans 1 and Romans 6, focusing especially on Paul's understanding of obedience, participation in Christ, sanctification, and the Christian life. I discuss the theological categories of “active” and “passive” obedience and consider whether these categories always fit neatly within Paul's participatory and covenantal framework. A central theme throughout the episode is the idea that Paul does not merely present salvation as a legal declaration detached from transformation, but rather as incorporation into the Messiah himself. Romans 6, in particular, emphasizes dying and rising with Christ, liberation from the reign of sin, and becoming enslaved to righteousness. I argue that Paul's theology consistently frames obedience within the context of union with Christ and the work of the Spirit rather than autonomous moral achievement. The episode also explores how Romans 1 introduces many of the themes Paul develops throughout the letter, including the “obedience of faith,” the kingship of Christ, the gospel as the fulfillment of Scripture, and the transformation of the people of God through participation in the Messiah. Along the way, I discuss tensions within Protestant theological traditions regarding sanctification, imputation, transformation, and participationist readings of Paul, while emphasizing the deeply Christological nature of Paul's gospel. Media Referenced:More work on Romans:Romans 8:29-30 Episode: https://libertarianchristians.com/episode/ep-268-christs-image-and-human-glory-a-political-reading-of-romans-829-30Christology and Romans: https://libertarianchristians.com/episode/ep-261-the-christology-of-romans-and-romans-13/Government as God's Servant in Romans 13: https://libertarianchristians.com/episode/ep-243-government-is-gods-servant-romans-13-isaiah-10-and-jeremiah-25/Why We Get Romans 13 Wrong: https://libertarianchristians.com/episode/ep-130-everyone-is-wrong-about-romans-13-including-me/ The Protestant Libertarian Podcast is a project of the Libertarian Christian Institute and a part of the Christians For Liberty Network. The Libertarian Christian Institute can be found at www.libertarianchristians.com.Questions, comments, suggestions? Please reach out to me at theprotestantlibertarian@gmail.com.  You can also follow the podcast on Twitter: @prolibertypod, and YouTube, @ProLibertyPod, where you will get shorts and other exclusive video content. For more about the show, you can go to theprotestantlibertarianpodcast.com. If you like the show and want to support it, you can! Go to libertarianchristians.com, where you can donate to LCI and buy The Protestant Libertarian Podcast Merch! Also, please consider giving me a star rating and leaving me a review, it really helps expand the show's profile! Thanks!

Scott & Craig continue the series on the letter of Romans. They dive into this amazing letter that helps us understand the good news of Jesus. How the good news is for everyone everywhere. The Find & Follow podcast is all about helping you find and follow Jesus in everyday life!How To Follow Jesus (Matthew 4:19)Connect personally with Jesus every dayGrow spiritually in communityServe the world in your Sweet SpotShow Notes:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Bible Project Romans Video⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Podcast Website⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Mission Church Messages⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Follow Mission Church:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠MC Instagram⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠MC Facebook⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠MC Website

Series: 2026 - Summer Series, Flourishing in Faith: The Life God GrowsService: Summer SeriesType: Bible MessageSpeaker: Blake Edwards

Hope and the Freedom of God Romans 4:13-18  The First Sunday After Trinity Sunday, June 7, 2026 The Rev Kenny Benge, Associate Rector Church of the Redeemer, Nashville, TN www.Redeemer-Nashville.net

What does it really mean to be a child of God?In Romans 8:12-17, Paul reveals one of the most beautiful truths in Scripture: Christians are not slaves living in fear—they are sons and daughters of God. Through Christ, we have been adopted into God's family, led by His Spirit, and given an inheritance that can never be taken away.In this lesson, we explore: What it means to be led by the Spirit  Why Christians are no longer indebted to sin  How putting to death the deeds of the flesh leads to life  The significance of crying out, "Abba, Father"  The Spirit's role in assuring us that we belong to God  What it means to be heirs of God and fellow heirs with Christ Using examples from the life of Jesus, we see how the Spirit leads God's people through temptation, suffering, and ultimately toward glory. The Christian life is not merely about avoiding sin—it's about living as beloved children of a heavenly Father.

The Righteousness of God Romans 8:31-39 Christ Church Kingwood June 7, 2026 Preacher: Patrick Wimberly

The Holy Spirit is essential in the Christian life, and the Holy Spirit is empowering each one of us in Christ.

Have you ever questioned why you believe what you believe, or have you simply accepted things because they've been normalized around you? In Part 3 of the "Super Spiritual" series, we are pulling back the mask on psychological conditioning and modern brainwashing operating under the guise of extra-holy performance.Through the lens of an aggressive, real-world encounter and a deep dive into historical compromises, this episode exposes the subtle ways toxic church environments pull people in and alter how they think without them ever realizing it. We break down the mechanics of spiritual control into three dangerous components:The Normalization of Behavior: How toxic patterns become everyday routines, contrasted against the true biblical renewal of the mind found in Romans 12:2.The Architecture of the Crowd: How our fundamental human desire to belong can be weaponized to force compliance, exposed by secular social experiments and the shocking crowd whiplash of Acts 14.The Weaponization of Fear: How structural intimidation and spiritual threats are used to demand blind submission, just like the religious elites forced upon the family in John 9.If you have ever carried the heavy weight of church hurt, felt bullied into ungodly compliance, or viewed your salvation as mere "hell insurance," this message is a rescue mission. Discover how true Kingdom transformation doesn't run on the engine of fear, but on the radical kindness of God (Romans 2:4) that leads to authentic heart renovation. It's time to reject the spell of what has always been allowed, pull down the pedestals, and step into true spiritual freedom.—To connect, learn more or donate, visit gravetopchurch.com  Follow us on Instagram, Facebook or TikTok by searching @gravetopchurch

Message from Ben McCardell on May 24, 2026