CFM: August 7–13
Videos and Podcasts
Video/ Podcast | Lesson Extension | Additional Materials |
Scripture Central | ||
Follow Him | ||
Line Upon Line | ||
Teaching with Power | | |
Don't Miss This | | |
CFM New Testament | ||
Unshaken | | |
The Interpreter Foundation | ||
Teaching Helps with John Hilton | Romans 1-6 (not yet posted) | |
Ponderfun | Romans 1-6 (not yet posted) | |
Talking Scripture |
Resources and Insights about this Week's Lesson
A supplemental post for understanding the format of the New Testament and the organization of Paul's Letters is available and applicable for the remainder of our CFM studies. This outlines how the letters fit into the historical narrative, which is essential for understanding the letters themselves. The material has its own link, so one can easily refer back to it throughout the rest of the year. Some of the information might already be familiar, but some will probably be new to most people. This is essential information to understand and will set the foundation for the remainder of our studies, so it would be wise to start with that overview and then return to this post. Supplemental info for understanding the Epistles of Paul and Others
Cultural and Historical Context for Romans 1:
Understanding the cultural and historical context of Rome during the first century AD is crucial to interpreting Paul's letters appropriately and accurately. During Paul's time, the city of Rome was a melting pot of diverse cultures and religious practices. The Roman Empire was polytheistic, worshipping numerous gods and deities. The imperial cult, where the emperor was considered divine and worshiped, was a significant aspect of Roman religious life.
Amid this religious diversity, early Christians faced several challenges, especially because they refused to participate in the imperial cult and the worship of Roman deities, leading to accusations of atheism and disloyalty to the state. In addition, Judaism and Christianity were considered to be "mystery cults" by the Romans. Mystery cults were religious groups characterized by their secretive nature, exclusive membership, and the promise of hidden knowledge or special spiritual experiences through ritual observance. Initially, there were many mystery cults in Rome. Some of the well-known mystery cults included the cults of Isis, Mithras, and Eleusinian Mysteries, among others. However, by the 4th Century AD, almost all of these cults had been eradicated by the government, with Christianity and Judaism being among the few survivors.
Perhaps the most significant challenge that the early church faced was infighting between the Jewish and Christian communities, even among the believers. The Romans viewed this as extremely problematic. The Jewish population in Rome was substantial, and early Christianity emerged as a sect within Judaism. In the early stages of Christianity, many of its followers were Jews who believed in Jesus as the Messiah. However, as the Christian message spread, it attracted a growing number of Gentile converts as well.
This growing divide between Jews who adhered to traditional Judaism and those who embraced Christianity led to serious conflicts and disagreements within the Jewish community in Rome. The differences in beliefs and practices, particularly regarding the recognition of Jesus as the Messiah and the acceptance of Gentile converts without full adherence to Jewish customs (i.e. circumcision, kosher laws, festival observance, etc.), caused significant tension and division.
Historically, tensions between the Jewish and Roman communities in Rome were not uncommon. However, a serious event occurred during the reign of Emperor Claudius around 49 AD. Historians report that due to disturbances caused by disputes between Jews over Chrestus (likely referring to Christ), Claudius ordered the expulsion of Jews from Rome. This expulsion likely affected Jewish Christians as well, as they were still considered part of the Jewish community.
The exact reasons for the disturbances are not entirely clear, but it is evident that the conflict between Jews and Christians played a role in these events. The expulsion disrupted the Jewish and Christian communities in Rome, leading to a temporary displacement of these groups.
After the death of Claudius in 54 AD, Nero ascended to the throne. During Nero's reign, he allowed the Jews to return to Rome, likely as part of his broader efforts to gain popularity and support. Jewish historian Flavius Josephus mentions that Poppaea Sabina, Nero's wife, influenced him to lift the ban on the Jews and allow their return to the city.
With the lifting of the ban, Jewish Christians were also permitted to return to Rome. Consequently, the Christian community in Rome began to reestablish itself, and Christianity continued to grow in the city. Paul wrote his letter to the Romans ~55-58, as the Christian community was returning to the city.
Paul's emphasis on the universality of God's revelation underscores the accessibility of God's truth to all people, both Jew and Gentile, learned and unlearned, male and female, bond and free... This notion challenged the idea that God's favor was exclusively for the Jews and revealed the inclusive nature of the Gospel message to all who believed in and accepted Jesus Christ. This was a major theme, and it was intentionally intended to address the infighting that had become such a serious problem. Book of Romans Summary: A Complete Animated Overview (Part 1)
The Greco-Roman world was historically marked by moral decadence, with widespread immorality, sexual promiscuity, and various vices. Paul's references to idolatry, impurity, and sexual misconduct in Romans 1 address the moral decay prevalent in the Roman society of that time. Some might have heard that these passages specifically refer to homosexuality. However, that is a misleading argument, and one should exercise caution if one chooses to jump to this conclusion.
It's crucial to recognize that Paul's era vastly differed from our contemporary understanding of sexuality. In an ancient context, power dynamics significantly influenced sexual relationships, and these relationships frequently lacked consent. The unequal distribution of power was stark, with women and children historically being marginalized. From a social and legal standpoint, they were considered property —a sentiment that Jesus himself heavily criticized. Legal rights were extremely limited, particularly for women, children, concubines, eunuchs, and slaves, leading to grave issues in connection with unrighteous dominion, which included rampant domestic and sexual abuse.
In this complex milieu, modern terms and concepts like "homosexual" or "heterosexual" had not emerged. These are terms and concepts that have only become socially established in the last few centuries. Instead, sexual roles were anciently categorized as "penetrator" and "penetrated," representing power and social dynamics. The penetrator was the one who was in power, and the submissive role represented the one who was not. Regrettably, abuses of power were prevalent, mirroring some of the modern tragedies we see today. Paul's letter, rather than singling out a specific contemporary group, addresses these broader issues, notably sexual misconduct and exploitation of women, weaker men, and children.
Understanding the Greek terms that are used can help one to better comprehend these dynamics. For example, "ἄρσεσιν," as used in verse 27 INT, typically translated as "men lusting after men," can also refer to men lusting after young, weaker men or boys. Similarly, "ἀστόργους," interpreted as "without natural affection," in vs 31 INT is not a reference to homosexuality. Rather, it conveys callousness, heartlessness, and a general lack of empathy and care for others. These are important distinctions and should be considered when reading these passages. If one would like to understand more about this subject, I would recommend downloading the following discussion: Homosexuality & the Bible, Dan McClellan, Ph.D.
In conclusion, Romans 1 serves as a foundational chapter setting the stage for Paul's theological discussions in the rest of the letter. The themes of God's revelation, human accountability, the consequences of suppressing truth, and the downward spiral of sin all reflect the broader cultural and historical context of Paul's time. Understanding this context enriches our interpretation of the chapter and deepens our appreciation of Paul's message.
Scripture | Major Topics/ Themes | Summary | Key Words & Cross-References | Videos & Resources |
| ||||
Romans 1:1-7 | Salutation | Paul introduces himself as a servant of Christ and emphasizes Jesus Christ's divine nature and redemptive work. He expresses his desire to visit the Roman Christians, addressing them as beloved saints and reminding them of their identity in Christ and God's grace and peace. | ||
Romans 1:8-15 | Apostolic Greeting | Paul expresses gratitude for the faith of the Roman Christians and their reputation for spreading the Gospel. He shares his longing to visit them, desiring to impart spiritual gifts and encourage one another's faith. Paul expresses his eagerness to preach the Gospel in Rome and reach both the Gentiles and the Jews. | ||
Roman 1:16-18 | Intended Audience: all who believe and are not ashamed of the gospel of Christ, both Jew & Gentile, wise and barbarian | Right away, Paul addresses the schism between the Jewish and Gentile communities, explaining that the gospel of Jesus Christ is for everyone willing to receive the power of God unto salvation. | σωτηρίαν "salvation" πιστεύω "believe, faith" δικαιοσύνη" righteousness, צְדָקָה" | |
Romans 1:18-20 | The Universality of God's Revelation and Humanity's Accountability | Paul explains that God's wrath is revealed against all unrighteousness, particularly against those who have the truth and reject it. He argues that God has made Himself known to humanity and manifested Himself from creation, leaving people without an excuse for their ignorance of Him. | ἀποκαλύπτω "reveal, uncover" ἀδικίαν "unrighteousness" γνωστὸν "known," φανερόν "manifest, appeared" | |
Romans 1:21-23 | The Consequences of Ignoring and Suppressing Truth | Paul addresses the refusal of humanity to acknowledge God and the consequences of suppressing the truth. He describes how people, in their ignorance and folly, exchanged the glory of the immortal God for images and idols, leading to moral and spiritual decay. | ||
Romans 1:24-32 | God's "Giving Over": A consequence for sin | Paul reveals a process of divine "giving over" in response to human rebellion. He explains that God allows individuals to pursue their sinful desires, which can result in various forms of immorality and depravity. This passage outlines the downward spiral of sin and its consequences on society. | To Heal the Shattering Consequences of Abuse, Revocation of Spirit, the consequence for Sin. |
Cultural and Historical Context for Romans 2:
In the Greco-Roman world, circumcision was a significant religious and cultural marker for Jews. It symbolized their covenant relationship with God as descendants of Abraham.
Some Jewish Christians in Rome may have taken pride in their circumcision and considered it a guarantee of God's favor and salvation. On the other hand, some Gentile Christians may have felt inferior or judged by their Jewish counterparts because they lacked this physical sign of the covenant.
Paul's message challenged these perspectives, highlighting the need for true inward transformation and obedience to God's law rather than relying solely on external rituals. He points out that God's judgment is impartial and based on the heart's condition and deeds, regardless of one's cultural or religious background.
Furthermore, Paul's discussion about the conscience and the law reflects the diverse cultural background of the Roman Christians. Some believers had been raised with a knowledge of the Mosaic Law, while others came from backgrounds with little exposure to it. Paul clarifies that everyone is held accountable to the standard of righteousness God has revealed to them, whether through the law or conscience.
Romans 2 challenges the self-righteousness and hypocrisy of both Jews and Gentiles, calling for genuine inward transformation and obedience to God's will. Paul's message remains relevant, encouraging believers to examine their hearts, as he encourages all to recognize that true righteousness comes from faith in Christ, leading to a true circumcision of heart, as demonstrated in spirit, through the process of one's life coming into alignment with God's will and purposes.
Scripture | Major Topic/ Theme | Summary | Key Words & Cross References | Videos & Resources |
Romans 2 | | | | |
Romans 2:1-11 | God's Impartial Judgment | Paul begins by warning against passing judgment on others while being guilty of similar sins. He emphasizes that God's judgment is impartial and based on deeds, both for Jews and Gentiles. Those who do good will receive eternal life, while those who persist in evil will face God's wrath. | κρίνω "judge, שָׁפַט" κατακρίνεις "condemn," δικαιοκρισία "righteous judgement" ἀφθαρσίαν "immortality ζωὴν αἰώνιον "eternal life" προσωποληψία "respecter of persons, one who discriminates" | |
Romans 2:12-16 | The Conscience and the Law | Paul discusses the role of the conscience and the law in God's judgment. He explains that those who sin without the law will be judged based on their conscience, while those under the law will be judged by the law. The presence of the law does not grant exemption but rather increases accountability. | νόμῳ "law, תּורָה" συνειδήσεως "conscience" | |
Romans 2:17-29 | True Circumcision of the Heart | Paul addresses the issue of circumcision and its true significance. He criticizes those who boast in their physical circumcision but do not obey the law. Paul emphasizes that true circumcision is of the heart, not just outwardly, and it results in a transformed life by the Spirit through a change of heart. | περιτομὴ "circumcision, מוּלָה" ἀκροβυστία "uncircumcised ערְלָה" |
Cultural and Historical Context for Romans 3:
Romans 3 is a pivotal chapter in the Apostle Paul's letter to the Roman Christians. In this chapter, Paul continues his theological argument, addressing the controversial issues that divided the people.
Paul sustains his discourse on circumcision and how the physical result of the practice was not the primary objective. Circumcision was used as a token to represent one's devotion to observing their covenant with God. The goal was not the outward appearance of one's body but rather the inner commitment to righteously observe God's law.
Paul explained that the Jews had received the logia, the "oracles" of God. The term logia is rather interesting, and it is used to describe the pouches of the breastplate that held the Urim and Thummim, the חֹשֶׁן choshen. The term logia is derived from Logos, which means "word, doctrine, teachings, study, logic, reasoning, speech, sayings, instruction, gospel, wisdom, etc." The Jews had learned many things from studying the Torah in connection with God's word; this was something that the oracles helped them to accomplish. The knowledge they gained provided them with huge advantages in multiple fields. However, Paul explained that all of this learning profits one little in the eternal perspective if they fail to recognize God as the source of their faith and strength. In addition, the law, by itself, does not justify anyone; if anything, it makes one more accountable for their sin and could condemn them if they do not use their knowledge for righteous purposes.
Paul goes on to explain that just because someone might not believe in the law or God, it does not negate the effect of the law. Truth is truth ἀληθής, and all actions have consequences. Therefore, all things will eventually have to be justified, δικαιωθῇς, and judged κρίνεσθαί according to principles of righteousness δικαιοσύνην and unrighteousness ἄδικος in order to accomplish universal harmony and balance.
The universal problem to this paradigm is sin ἁμαρτάνω, and because all mankind is guilty of sin, they must be justified. Paul emphasizes the righteousness of God and the equality of both Jews and Gentiles in their sinful states. Both represent unprofitable servants because both have gone astray. Paul maintains that the role of faith in Jesus Christ is essential for salvation, for without Christ, all sinners inevitably come short of the glory of God.
It is only through the grace χάριτι of Jesus Christ that mankind can be redeemed ἀπολυτρώσεως, this is a gift that Christ freely offers all who will follow him and faithfully strive to repent, forgive, receive the ordinances of salvation, and endure to the end.
Questions sometimes arise between the definitions of justification and sanctification. Justification and sanctification are two essential concepts in Christian theology, and they refer to distinct aspects of one's relationship with God. While both are integral to the process of salvation, they serve different purposes and occur at different stages in the believer's spiritual journey.
Justification: Justification is an act of God's grace through which a sinner is "made right" or declared righteous through God forgiving their sins. It is an instantaneous legal action by God upon genuine repentance and faith in Jesus Christ. In justification, God credits the righteousness of Christ to the believer's account, and their sins are forgiven. This means that in God's eyes, the believer is seen as righteous, not because of their own merit or good works, but because of the righteousness of Christ imputed upon them.
Key points about justification:
It is a singular event that happens at the moment of justification, i.e. baptism, partaking of the sacrament, as part of the repentance process.
It is based on Christ's Atonement and not on any human effort or good deeds.
It is an act of God's grace, and the believer receives justification as a gift.
It results in the believer being declared righteous and fully accepted by God.
Sanctification: Sanctification, on the other hand, is a progressive and ongoing work of the Holy Spirit. It means to be "made holy, or consecrated". It is the process of becoming more like Christ and developing his attributes of holiness and purity. While justification deals with the believer's legal standing before God, sanctification addresses their practical living, moral transformation, and spiritual development.
Key points about sanctification:
Sanctification or consecration means to be set apart and dedicated to God, it is frequently related to ceremonial priesthood and temple ordinances.
Sanctification is a lifelong process that continues throughout one's life and into the next.
Sanctification takes work. Learning to reflect the image and countenance of Christ in one's life requires dedicated effort and a continuous connection with the Holy Spirit.
It requires active cooperation and obedience to God's Word.
It is a process of progression that requires continual patience and regular justification.
In summary, justification is a legal act by God through which an individual is declared righteous and forgiven, based on faith in Christ's work. Sanctification, on the other hand, is an ongoing process of transformation and growth in holiness, enabled by the Holy Spirit, as one faithfully seeks to live a life that honors and pleases God. Both justification and sanctification are essential along one's journey to salvation and spiritual maturity.
Scripture | Major Topics/ Themes | Summary | Key Words & Cross-References | Videos & Resources |
| | |||
Romans 3:1-20 | The Universality of Sin and the Righteousness of God | Paul addresses the advantage of being a Jew and the faithfulness of God despite human unfaithfulness. He concludes that both Jews and Gentiles are under the power of sin and stand condemned before God. The Law, which was given to the Jews, does not provide justification; instead, it reveals the knowledge of sin. | ||
Romans 3:21-31 | Justification by Faith | Paul shifts his focus to the concept of justification by faith. He explains that righteousness apart from the Law was witnessed by the prophets, and is now revealed through faith in Jesus Christ. This justification is available to all who believe, without distinction between Jews and Gentiles. Paul highlights that all have sinned and fall short of God's glory but can be justified freely by His grace through the redemption found in Christ's sacrifice. | ἀπολυτρώσεως "redemption, פָּדָה" ἱλαστήριον "propritation, willing sacrifice," |
Cultural and Historical Context for Romans 4:
Paul continues his focus on the theme of justification by faith, using the example of Abraham as a testament to this principle. He emphasizes that righteousness is not earned through works or adherence to the Law but is imputed through faith in God's promises.
Paul's reference to Abraham is crucial in this context because Abraham was revered as the father of the Jewish people, and his faith was a foundational element in Jewish identity and religious heritage. By demonstrating that Abraham was justified by faith before circumcision was introduced, Paul challenges the idea that circumcision was necessary for righteousness.
Scripture | Major Topic/ Theme | Summary | Key Words & Cross References | Videos & Resources |
| | | ||
Romans 4:1-8 | Abraham's Faith and Justification | Paul begins by highlighting Abraham's faith as the foundational example of justification by faith. He references Genesis 15:6, where Abraham believed in God's promise, and his faith was credited to him as righteousness. Paul clarifies that righteousness is not a result of works but rather a gift granted through faith. Because of the Covenant Abraham made with God he was promised certain blessings (Psalm 32:1 INT) | epekalyphthēsan "they are covered, כְּסוּי" (Psalms 32:1 INT) | |
Romans 4:9-12 | Circumcision and Faith | Paul addresses the significance of circumcision in the context of faith and justification. He explains that Abraham was declared righteous before being circumcised, signifying that faith preceded the physical act of circumcision. This illustrates that righteousness is attained through faith, irrespective of adherence to Jewish customs and traditions. | | |
Romans 4:13-17 | The Promise and the Law | Paul contrasts the promise given to Abraham and his offspring with the Law given later through Moses. He emphasizes that the promise is based on faith and grace, making it applicable to all who believe, both Jews and Gentiles. The Law, on the other hand, brings about wrath due to humanity's inability to keep it perfectly. | ἐπαγγελία "promise" σπέρματι "seed, posterity" κληρονόμον "heir" ζῳοποιέω "quickening" | |
Romans 4:18-25 | Abraham's Faith in God's Promise | Paul returns to the example of Abraham's unwavering faith in God's promise of giving him offspring, despite his old age and Sarah's barrenness. Abraham's faith serves as an illustration of the kind of faith that leads to justification. Paul underscores that Jesus' death and resurrection also fulfill God's promise and bring righteousness to those who believe in Him. |
Cultural and Historical Context of Romans 5:
Paul delves deeper into the implications of justification by faith and explores the blessings that result from being justified through Christ's sacrifice. He emphasizes the themes of peace, reconciliation, and the triumph of grace over sin.
Scripture | Major Topic/ Theme | Summary | Key Words & Cross References | Videos & Resources |
| | |||
Romans 5:1-2 | Justification Brings Peace with God | Paul begins by highlighting the peace that comes through justification by faith. He explains that those who are justified have peace with God through Jesus Christ, ending the state of enmity and restoring a harmonious relationship between believers and God. | | |
Romans 5:3-5 | Triumph Over Suffering and Tribulations | Paul explains that as believers face various trials and tribulations, their hope in Christ strengthens them. Suffering produces endurance, character, and hope, as believers are confident in God's love and the ultimate victory over adversity. | ||
Romans 5:6-11 | Christ's Sacrifice and Reconciliation | Paul emphasizes the significance of Christ's sacrifice for the ungodly. While humanity was still sinners, Christ died to reconcile them to God. Through this act of love, believers are saved from God's wrath and reconciled to Him, experiencing God's grace and mercy. | κατηλλάγημεν "reconciled" σωθησόμεθα "we shall be saved" καταλλαγὴν "atonement" | |
Romans 5:12-21 | Adam and Christ as Representatives | Paul draws a parallel between Adam and Christ as representatives of humanity. Through Adam's sin, sin and death entered the world, affecting all people. However, Christ's obedience and sacrificial death bring righteousness and life to those who believe. Grace triumphs over sin, and Christ's work has a far greater impact than Adam's transgression. | παραβάσεως "transgression," ἁμαρτία "sin," ὁμοιώματι "similitude" τύπος "type" |
Cultural and Historical Context for Romans 6:
Paul continues to explore the topic of justification by faith, addressing the issue of sin and the believer's new life in Christ. He emphasizes the themes of dying to sin, being united with Christ in His death and resurrection, and living a new life in righteousness.
Major Topics & Events | Location | Scripture | Cross Reference | Videos & Resources |
| | |||
Romans 6:1-4 | Dying to Sin and Living in Christ | Paul begins by addressing the question of whether believers should continue in sin now that they have received God's grace. He argues that those who are united with Christ through faith have died to sin, symbolically being buried with Him through baptism and raised to new life, just as Christ was raised from the dead. | ἐβαπτίσθημεν "baptized" συνετάφημεν "we are buried with (Christ)" ἠγέρθη "we are raised" | |
Romans 6:5-14 | Freedom from Sin's Dominion | Paul explains that believers are no longer under the dominion of sin but are now under grace. Sin's power has been broken through Christ's death, and believers are called to offer themselves as instruments of righteousness, no longer yielding to sin's desires. | σύμφυτοι "planted together" ἀναστάσεως "resurection" δεδικαίωται "freed" κυριεύσει "dominion" | |
Romans 6:15-23 | Slaves to Righteousness | Paul contrasts the slavery to sin with being slaves to righteousness. He urges believers not to let sin reign in their mortal bodies, but instead, to present themselves to God and yield to righteousness. The outcome of serving sin is death, while serving righteousness leads to sanctification and eternal life through Jesus Christ. | ἐλευθερωθέντες "being made free" |
Church Videos & Resources
Scripture Central
Some of the links on the Scripture Central website were not working, so I have included those:
Romans 1–6
Lynne Hilton Wilson, "Romans 1-6," Come Follow Me: The New Testament, 2019.
Background to the Pauline Epistles:
Frank F. Judd Jr., “The Epistles of the Apostle Paul: An Overview,” in New Testament History, Culture, and Society: A Background to the Texts of the New Testament, ed. Lincoln H. Blumell (Religious Studies Center, Brigham Young University; Salt Lake City: Deseret Book, 2019), 419-445.
What Are the Epistles?
Eric D. Huntsman, “The Occasional Nature, Composition, and Structure of Paul’s Letters,” in How the New Testament Came to Be: The Thirty-fifth Annual Sidney B. Sperry Symposium, ed. Kent P. Jackson and Frank F. Judd Jr. (Provo, UT: Religious Studies Center, Brigham Young University; Salt Lake City: Deseret Book, 2006), 190–207.
Lincoln H. Blumell, “Scribes and Ancient Letters: Implications for the Pauline Epistles,” in How the New Testament Came to Be: The Thirty-fifth Annual Sidney B. Sperry Symposium, ed. Kent P. Jackson and Frank F. Judd Jr. (Provo, UT: Religious Studies Center, Brigham Young University; Salt Lake City: Deseret Book, 2006), 208–226.
Patrick D. Degn, “The Letters of Paul: Messages of Faith, Hope, and Charity,” BYU Adult Religion.
I am Not Ashamed of the Gospel
Dieter F. Uchtdorf, “Missionary Work: Sharing What Is in Your Heart,” General Conference April 2019.
Joni L. Koch, “’For I Am Not Ashamed of the Gospel of Christ,’” Liahona, January 2019.
Thomas S. Monson, “Dare to Stand Alone,” General Conference October 2011.
Ryan J. Wessel, “Responding to Wrong Answers,” Religious Educator 16, no. 2 (2015): 174–83.
Grace and the Atonement
Camille Fronk Olson, “Saved and Enabled by the Grace of Jesus Christ,” Shedding Light on the New Testament: Acts–Revelation, ed. Ray L. Huntington, Frank F. Judd Jr., and David M. Whitchurch (Provo, UT: Religious Studies Center, Brigham Young University, 2009), 46–66.
Matthew O. Richardson, “We Have Now Received the Atonement,” in Shedding Light on the New Testament: Acts–Revelation, ed. Ray L. Huntington, Frank F. Judd Jr., and David M. Whitchurch, (Provo, UT: Religious Studies Center, Brigham Young University, 2009), 30–45.
David Rolph Seely, “William Tyndale and the Language of At-one-ment,” in The King James Bible and the Restoration, ed. Kent P. Jackson (Provo, UT: Religious Studies Center, Brigham Young University, 2011), 25–42.
Mark D. Ellison, "Paul and James on Faith and Works," Religious Educator 13, no. 3 (2012): 147–171.
Baptism
J. Devn Cornish, “The Gate Called Baptism,” Ensign, February 2015.
L. Tom Perry, “The Gospel of Jesus Christ,” General Conference April 2008.
The Bible Project
BYU’s RSC
Video Tours of the Holy Land & Key Sites
Listed throughout the summaries above
Additional Videos & Insights
Paul, Apostle of Christ (full movie available for purchase or rental on YouTube)
Early Church History Timeline 0 to 500 AD (PDF version, download)
Maps
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