The M+G+R Foundation
of Saint Paul to the Romans
Biblical Verses Omitted From Roman Catholic
1 verses 8-15,
26-32 have been omitted from the Mass readings.
 First I
give thanks to my God, through Jesus Christ, for you all, because your
faith is spoken of in the whole world.  For God
is my witness, whom I serve in my spirit in the gospel of his Son, that
without ceasing I make a commemoration of you;  Always
in my prayers making request, if by any means now at length I may have
a prosperous journey, by the will of God, to come unto you.  For I
long to see you, that I may impart unto you some spiritual grace, to
strengthen you:  That
is to say, that I may be comforted together in you, by that which is
common to us both, your faith and mine.  And I
would not have you ignorant, brethren, that I have often purposed to
come unto you, (and have been hindered hitherto,) that I might have
some fruit among you also, even as among other Gentiles.  To the
Greeks and to the barbarians, to the wise and to the unwise, I am a
So (as much as is in me) I am ready to preach the gospel to you also
that are at Rome.
this cause God delivered them up to shameful affections. For
their women have changed the natural use into that use which is against
And, in like manner, the men also, leaving the natural use of the
women, have burned in their lusts one towards another, men with men
working that which is filthy, and receiving in themselves the
recompense which was due to their error.  And as
they liked not to have God in their knowledge, God delivered them up to
a reprobate sense, to do those things which are not convenient; 
filled with all iniquity, malice, fornication, avarice, wickedness,
full of envy, murder, contention, deceit, malignity, whisperers, 
Detractors, hateful to God, contumelious, proud, haughty, inventors of
evil things, disobedient to parents, 
Foolish, dissolute, without affection, without fidelity, without mercy.
having known the justice of God, did not understand that they who do
such things, are worthy of death; and not only they that do them, but
they also that consent to them that do them.
2 verses 12-29 have been omitted from the Mass
whosoever have sinned without the law, shall perish without the law;
and whosoever have sinned in the law, shall be judged by the law. 
not the hearers of the law are just before God, but the doers of the
law shall be justified.  For
when the Gentiles, who have not the law, do by nature those things that
are of the law; these having not the law are a law to themselves: 
shew the work of the law written in their hearts, their conscience
bearing witness to them, and their thoughts between themselves
accusing, or also defending one another,  In the
day when God shall judge the secrets of men by Jesus Christ, according
to my gospel.
But if thou art called a Jew and restest in the law, and makest thy
boast of God, 
And knowest his will, and approvest the more profitable things, being
instructed by the law,  Art
confident that thou thyself art a guide of the blind, a light of them
that are in darkness,  An
instructor of the foolish, a teacher of infants, having the form of
knowledge and of truth in the law.  Thou
therefore that teachest another, teachest not thyself: thou that
preachest that men should not steal, stealest:  Thou
that sayest, men should not commit adultery, committest adultery: thou
that abhorrest idols, committest sacrilege:  Thou
that makest thy boast of the law, by transgression of the law
dishonourest God.  (For
the name of God through you is blasphemed among the Gentiles, as it is
Circumcision profiteth indeed, if thou keep the law; but if thou be
a transgressor of the law, thy circumcision is made uncircumcision.
then, the uncircumcised keep the justices of the law, shall not this
uncircumcision be counted for circumcision?  And
shall not that which by nature is uncircumcision, if it fulfill the
law, judge thee, who by the letter and circumcision art a transgressor
of the law? 
For it is not he is a Jew, who is so outwardly; nor is that
circumcision which is outwardly in the flesh:  But he
is a Jew, that is one inwardly; and the circumcision is that of the
heart, in the spirit, not in the letter; whose praise is not of men,
but of God.
3 verses 1-20, 30b-31
have been omitted from the Mass readings.
advantage then hath the Jew, or what is the profit of circumcision? 
every way. First indeed, because the words of God were committed to
For what if some of them have not believed? shall their unbelief make
the faith of God without effect? God forbid.  But God
is true; and every man a liar, as it is written, That thou mayest
be justified in thy words, and mayest overcome when thou art judged.
our injustice commend the justice of God, what shall we say? Is God
unjust, who executeth wrath?  (I speak
according to man.) God forbid: otherwise how shall God judge this
For if the truth of God hath more abounded through my lie, unto his
glory, why am I also yet judged as a sinner?  And not
rather (as we are slandered, and as some affirm that we say) let us do
evil, that there may come good? whose damnation is just.
then? Do we excel them? No, not so. For we have charged both Jews, and
Greeks, that they are all under sin.  As it
is written: There is not any man just.  There
is none that understandeth, there is none that seeketh after God. 
have turned out of the way; they are become unprofitable together:
there is none that doth good, there is not so much as one.  Their
throat is an open sepulchre; with their tongues they have dealt
deceitfully. The venom of asps is under their lips.  Whose
mouth is full of cursing and bitterness:  Their
feet swift to shed blood:  Destruction
and misery in their ways:  And
the way of peace they have not known:  There
is no fear of God before their eyes.
know, that what things soever the law speaketh, it speaketh to them
that are in the law; that every mouth may be stopped, and all the world
may be made subject to God.  Because
by the works of the law no flesh shall be justified before him. For by
the law is the knowledge of sin.
is one God, that justifieth circumcision by faith, and uncircumcision
through faith.  Do we,
then, destroy the law through faith? God forbid: but we establish the
4 verses 9-12,
14-15 have been omitted from the Mass readings.
blessedness then, doth it remain in the circumcision only, or
in the uncircumcision also? For we say that unto Abraham faith was
reputed to justice.  How
then was it reputed? When he was in circumcision, or in uncircumcision?
Not in circumcision, but in uncircumcision.  And he
received the sign of circumcision, a seal of the justice of the faith,
which he had, being uncircumcised; that he might be the father of all
them that believe, being uncircumcised, that unto them also it may be
reputed to justice:  And
might be the father of circumcision; not to them only, that are of the
circumcision, but to them also that follow the steps of the faithful,
that is in the uncircumcision of our father Abraham.
 For if
they who are of the law be heirs, faith is made void, the
promise is made of no effect.  For
law worketh wrath. For where there is no law, neither is there
covered in full in the Mass
Readings at some time during the three year cycle of readings.
6 verses 1-2 have been omitted from the Mass
shall we say, then? shall we continue in sin, that grace may abound?
forbid. For we that are dead to sin, how shall we live any longer
7 verses 1-17, 25b have been omitted from
 Know you
not, brethren, (for I speak to them that know the law,) that the law
hath dominion over a man, as long as it liveth?  For the
woman that hath an husband, whilst her husband liveth is bound to the
law. But if her husband be dead, she is loosed from the law of her
Therefore, whilst her husband liveth, she shall be called an
adulteress, if she be with another man: but if her husband be dead, she
is delivered from the law of her husband; so that she is not an
adulteress, if she be with another man.
Therefore, my brethren, you also are become dead to the law, by the
body of Christ; that you may belong to another, who is risen again from
the dead, that we may bring forth fruit to God.  For when
we were in the flesh, the passions of sins, which were by the law, did
work in our members, to bring forth fruit unto death.  But now
we are loosed from the law of death, wherein we were detained; so that
we should serve in newness of spirit, and not in the oldness of the
What shall we say, then? Is the law sin? God forbid. But I do not know
sin, but by the law; for I had not known concupiscence, if the law did
not say: Thou shalt not covet.  But sin
taking occasion by the commandment, wrought in me all manner of
concupiscence. For without the law sin was dead.  And I
lived some time without the law. But when the commandment came, sin
And I died. And the commandment that was ordained to life, the same was
found to be unto death to me.  For
sin, taking occasion by the commandment, seduced me, and by it killed
me.  Wherefore
the law indeed is holy, and the commandment holy, and just, and
Was that then which is good, made death unto me? God forbid. But sin, that
it may appear sin, by that which is good, wrought death in me; that
sin, by the commandment, might become sinful above measure.  For we
know that the law is spiritual; but I am carnal, sold under sin. 
that which I work, I understand not. For I do not that good which I
will; but the evil which I hate, that I do.  If
then I do that which I will not, I consent to the law, that it is good.
then it is no more I that do it, but sin that dwelleth in me.
I myself, with the mind serve the law of God; but with the flesh, the
law of sin.
8 is covered
in full in the Mass
Readings at some time during the three year cycle of readings.
9 verses 6-33 have
been omitted from the Mass readings.
 Not as
though the word of God hath miscarried. For all are not Israelites
that are of Israel:  Neither
are all they that are the seed of Abraham, children; but in Isaac shall
thy seed be called:  That is
to say, not they that are the children of the flesh, are the children
of God; but they, that are the children of the promise, are accounted
for the seed. 
For this is the word of promise: According to this time will I come;
and Sara shall have a son.  And
not only she. But when Rebecca also had conceived at once, of Isaac our
For when the children were not yet born, nor had done any good
or evil (that the purpose of God, according to election, might stand,)
 Not of
works, but of him that calleth, it was said to her: The elder shall
serve the younger.  As it
is written: Jacob I have loved, but Esau I have hated.
shall we say then? Is there injustice with God? God forbid.  For he
saith to Moses: I will have mercy on whom I will have mercy; and I will
shew mercy to whom I will shew mercy.  So
then it is not of him that willeth, nor of him that runneth,
but of God that sheweth mercy.  For
the scripture saith to Pharao: To this purpose have I raised
thee, that I may shew my power in thee, and that my name may be
declared throughout all the earth. 
Therefore he hath mercy on whom he will; and whom he will, he
wilt say therefore to me: Why doth he then find fault? for who
resisteth his will?  O man,
who art thou that repliest against God? Shall the thing formed say to
him that formed it: Why hast thou made me thus?  Or
hath not the potter power over the clay, of the same lump, to
make one vessel unto honour, and another unto dishonour?  What
if God, willing to shew his wrath, and to make his power known, endured
with much patience vessels of wrath, fitted for destruction,  That
he might shew the riches of his glory on the vessels of mercy, which he
hath prepared unto glory?  Even
us, whom also he hath called, nor only of the Jews, but also of the
As in Osee he saith: I will call that which was not my people, my
people; and her that was not beloved, beloved; and her that had not
obtained mercy, one that hath obtained mercy.  And it
shall be, in the place where it was said unto them, You are not my
people; there they shall be called the sons of the living God.  And
Isaias crieth out concerning Israel: If the number of the children of
Israel be as the sand of the sea, a remnant shall be saved.
shall finish his word, and cut it short in justice; because a short
word shall the Lord make upon the earth.  And as
Isaias foretold: Unless the Lord of Sabaoth had left us a seed, we had
been made as Sodom, and we had been like unto Gomorrha.
then shall we say? That the Gentiles, who followed not after justice,
have attained to justice, even the justice that is of faith.  But
Israel, by following after the law of justice, is not come unto the law
of justice. 
Why so? Because they sought it not by faith, but as it were of works.
For they stumbled at the stumblingstone.  As it
is written: Behold I lay in Sion a stumblingstone and a rock of
scandal; and whosoever believeth in him shall not be confounded.
10 verses 1-7, 19-21 have been omitted from the
Brethren, the will of my heart, indeed, and my prayer to God, is for
them unto salvation.  For I
bear them witness, that they have a zeal of God, but not according to
For they, not knowing the justice of God, and seeking to
establish their own, have not submitted themselves to the justice of
For the end of the law is Christ, unto justice to every one that
For Moses wrote, that the justice which is of the law, the man that
shall do it, shall live by it.  But the
justice which is of faith, speaketh thus: Say not in thy heart, Who
shall ascend into heaven? that is, to bring Christ down;  Or who
shall descend into the deep? that is, to bring up Christ again from the
 But I
say: Hath not Israel known? First, Moses saith: I will provoke you to
jealousy by that which is not a nation; by a foolish nation I will
anger you. 
But Isaias is bold, and saith: I was found by them that did not seek
me: I appeared openly to them that asked not after me.  But
to Israel he saith: All the day long have I spread my hands to a people
that believeth not, and contradicteth me.
11 verses 2b-10, 16-24 have been omitted
you not what the scripture saith of Elias; how he calleth on God
against Israel?  Lord,
they have slain thy prophets, they have dug down thy altars; and I am
left alone, and they seek my life.  But
what saith the divine answer to him? I have left me seven thousand
men, that have not bowed their knees to Baal.  Even so
then at this present time also, there is a remnant saved according to
the election of grace  And if
by grace, it is not now by works: otherwise grace is no more
What then? That which Israel sought, he hath not obtained: but the
election hath obtained it; and the rest have been blinded.  As it
is written: God hath given them the spirit of insensibility;
eyes that they should not see; and ears that they should not hear,
until this present day.  And
David saith: Let their table be made a snare, and a trap, and a
stumbling block, and a recompense unto them.  Let
their eyes be darkened, that they may not see: and bow down their back
if the firstfruit be holy, so is the lump also: and if the root be
holy, so are the branches.
if some of the branches be broken, and thou, being a wild olive, art
ingrafted in them, and art made partaker of the root, and of the
fatness of the olive tree,  Boast
not against the branches. But if thou boast, thou bearest not the root,
but the root thee.  Thou
wilt say then: The branches were broken off, that I might be grafted
Well: because of unbelief they were broken off. But thou standest
by faith: be not highminded, but fear.  For
if God hath not spared the natural branches, fear lest perhaps he also
spare not thee.  See
then the goodness and the severity of God: towards them indeed that are
fallen, the severity; but towards thee, the goodness of God, if thou
abide in goodness, otherwise thou also shalt be cut off.  And
they also, if they abide not still in unbelief, shall be grafted in:
for God is able to graft them in again.  For
if thou wert cut out of the wild olive tree, which is natural to thee;
and, contrary to nature, were grafted into the good olive tree; how
much more shall they that are the natural branches, be grafted into
their own olive tree?
12 verses 16c-21
have been omitted from the Mass readings.
not wise in your own conceits.  To no
man rendering evil for evil. Providing good things, not only in the
sight of God, but also in the sight of all men.  If it
be possible, as much as is in you, have peace with all men. 
Revenge not yourselves, my dearly beloved; but give place unto wrath,
for it is written: Revenge is mine, I will repay, saith the Lord. 
if thy enemy be hungry, give him to eat; if he thirst, give him to
drink. For, doing this, thou shalt heap coals of fire upon his head.
not overcome by evil, but overcome evil by good.
13 verses 1-7 have been omitted from the
every soul be subject to higher powers: for there is no power but from
God: and those that are, are ordained of God. 
Therefore he that resisteth the power, resisteth the ordinance of God.
And they that resist, purchase to themselves damnation.  For
princes are not a terror to the good work, but to the evil. Wilt thou
then not be afraid of the power? Do that which is good: and thou shalt
have praise from the same.  For he
is God's minister to thee, for good. But if thou do that which is evil,
fear: for he beareth not the sword in vain. For he is God's minister:
an avenger to execute wrath upon him that doth evil. 
Wherefore be subject of necessity, not only for wrath, but also for
conscience' sake.  For
therefore also you pay tribute. For they are the ministers of God,
serving unto this purpose.  Render
therefore to all men their dues. Tribute, to whom tribute is due:
custom, to whom custom: fear, to whom fear: honour, to whom honour.
14 verses 1-6, 13-23 have been omitted from
 Now him
that is weak in faith, take unto you: not in disputes about thoughts.
 For one
believeth that he may eat all things: but he that is weak, let
him eat herbs.  Let not
him that eateth, despise him that eateth not: and he that eateth not,
let him not judge him that eateth. For God hath taken him to him. 
thou that judgest another man's servant? To his own lord he standeth or
falleth. And he shall stand: for God is able to make him stand.  For
judgeth between day and day: and another judgeth every day: let
every man abound in his own sense.  He that
regardeth the day, regardeth it unto the Lord. And he that eateth,
eateth to the Lord: for he giveth thanks to God. And he that eateth
not, to the Lord he eateth not, and giveth thanks to God.
us not therefore judge one another any more. But judge this rather,
that you put not a stumblingblock or a scandal in your brother's way.
know, and am confident in the Lord Jesus, that nothing is unclean of
itself; but to him that esteemeth any thing to be unclean, to him it is
For if, because of thy meat, thy brother be grieved, thou walkest not
now according to charity. Destroy not him with thy meat, for whom
Christ died. 
Let not then our good be evil spoken of.  For
the kingdom of God is not meat and drink; but justice, and peace, and
joy in the Holy Ghost.  For
he that in this serveth Christ, pleaseth God, and is approved of men.
Therefore let us follow after the things that are of peace; and keep
the things that are of edification one towards another. 
Destroy not the work of God for meat. All things indeed are clean: but
it is evil for that man who eateth with offence.  It is
good not to eat flesh, and not to drink wine, nor any thing whereby thy
brother is offended, or scandalized, or made weak.  Hast
thou faith? Have it to thyself before God. Blessed is he that
condemneth not himself in that which he alloweth.  But
he that discerneth, if he eat, is condemned; because not of
faith. For all that is not of faith is sin.
15 verses 1-3, 10-13, 22-33 have been
the Mass readings.
 Now we
that are stronger, ought to bear the infirmities of the weak, and not
to please ourselves.  Let
every one of you please his neighbour unto good, to edification. 
Christ did not please himself, but as it is written: The reproaches of
them that reproached thee, fell upon me.
again he saith: Rejoice, ye Gentiles, with his people.  And
again: Praise the Lord, all ye Gentiles; and magnify him, all ye
And again Isaias saith: There shall be a root of Jesse; and he that
shall rise up to rule the Gentiles, in him the Gentiles shall hope.
the God of hope fill you with all joy and peace in believing; that you
may abound in hope, and in the power of the Holy Ghost.
which cause also I was hindered very much from coming to you, and have
been kept away till now.  But
now having no more place in these countries, and having a great desire
these many years past to come unto you,  When
I shall begin to take my journey into Spain, I hope that as I pass, I
shall see you, and be brought on my way thither by you, if first, in
part, I shall have enjoyed you:  But
now I shall go to Jerusalem, to minister unto the saints.  For
it hath pleased them of Macedonia and Achaia to make a contribution for
the poor of the saints that are in Jerusalem.  For
it hath pleased them; and they are their debtors. For if the Gentiles
have been made partakers of their spiritual things, they ought also in
carnal things to minister to them.  When
therefore I shall have accomplished this, and consigned to them this
fruit, I will come by you into Spain.  And I
know, that when I come to you, I shall come in the abundance of the
blessing of the gospel of Christ.
beseech you therefore, brethren, through our Lord Jesus Christ, and by
the charity of the Holy Ghost, that you help me in your prayers for me
to God, 
That I may be delivered from the unbelievers that are in Judea, and
that the oblation of my service may be acceptable in Jerusalem to the
That I may come to you with joy, by the will of God, and may be
refreshed with you.  Now
the God of peace be with you all. Amen.
16 verses 1-2, 10-15, 17-21 have been
the Mass readings
 And I
commend to you Phebe, our sister, who is in the ministry of the church,
that is in Cenchrae:  That
you receive her in the Lord as becometh saints; and that you assist her
in whatsoever business she shall have need of you. For she also hath
assisted many, and myself also.
Salute Apelles, approved in Christ. 
Salute them that are of Aristobulus' household. Salute Herodian, my
kinsman. Salute them that are of Narcissus' household, who are in the
Salute Tryphaena and Tryphosa, who labour in the Lord. Salute Persis,
the dearly beloved, who hath much laboured in the Lord. 
Salute Rufus, elect in the Lord, and his mother and mine. 
Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren
that are with them. 
Salute Philologus and Julia, Nereus and his sister, and Olympias; and
all the saints that are with them.
 Now I
beseech you, brethren, to mark them who make dissensions and offences
contrary to the doctrine which you have learned, and avoid them. 
they that are such, serve not Christ our Lord, but their own belly; and
by pleasing speeches and good words, seduce the hearts of the innocent.
your obedience is published in every place. I rejoice therefore in you.
But I would have you to be wise in good, and simple in evil.  And
the God of peace crush Satan under your feet speedily. The grace of our
Lord Jesus Christ be with you.
Timothy, my fellow labourer, saluteth you, and Lucius, and Jason, and
Sosipater, my kinsmen.
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