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The Epistle of St. Paul The Apostle to the Roman s is one of the letters of the New Testament Canon of the Christian Bible . Often referred to simply as '''Romans''', it is one of the seven currently undisputed letters of Paul . It is even counted among the four letters accepted as authentic (known in German scholarship as ''Hauptbriefe'') by F. C. Baur and the Tübingen School of historical criticism of texts in the 19th century. In the words of N. T. Wright , Romans is "neither a systematic theology nor a summary of Paul's lifework, but it is by common consent his masterpiece. It dwarfs most of his other writings, an Alpine peak towering over hills and villages. Not all onlookers have viewed it in the same light or from the same angle, and their snapshots and paintings of it are sometimes remarkably unalike. Not all climbers have taken the same route up its sheer sides, and there is frequent disagreement on the best approach. What nobody doubts is that we are here dealing with a work of massive substance, presenting a formidable intellectual challenge while offering a breathtaking theological and spiritual vision". Leander E. Keck and others, eds., ''The New Interpreter's Bible: A Commentary in Twelve Volumes'' (Nashville: Abingdon Press, 2002) 395 HISTORY This writing may have grown out of two events. The first was the expulsion of many Jews from Rome because of Christian disturbances around AD 49.; Suetonius' ''), with an easy theological rationalization that Jews were no longer God's people. Leander E. Keck, ''The New Interpreter's Bible'', 407 The Roman church would have to accept that the Gospel was for the "Jew first and also to the Greek" (see ). It was probably written at Corinth or possibly in nearby Cenchrea, transcribed by Tertius (). Phoebe () of Cenchrea, the Aegean port of Corinth, conveyed it to Rome , and Gaius of Corinth entertained the Apostle Paul at the time of its composition (; ); Erastus was chamberlain of the city, that is, of Corinth (). The precise time at which it was written is not mentioned in the epistle, but it was obviously written when the collection for Jerusalem had been assembled and Paul was about to "go unto Jerusalem to minister unto the saints", that is, at the close of his second visit to Greece , during the winter preceding his last visit to that city (; cf. ; (, ; ) early in 58 . At this time, the Jew s made up a substantial number in Rome, and their Synagogue s, frequented by many, enabled the Gentiles to become acquainted with the story of Jesus Of Nazareth . Consequently, a church composed of both Jews and Gentile s was formed at Rome. According to Irenaeus , one of the earliest Church Father s, the church at Rome was founded directly by the apostles Peter and Paul . Irenaeus, ''Against Heresies'', Book III,3,2 However, many modern scholars disagree with Irenaeus, holding that while little is known of the circumstances of the church's founding, but it was not founded by Paul."The Expositor's Bible Commentary", (Ed. F.E.Gaebelein, Zondervan, 1976-92) Commentary on Romans (Introduction) Many of the brethren went out to meet Paul on his approach to Rome. There is evidence that Christians were then in Rome in considerable numbers and probably had more than one place of meeting (). PURPOSES OF WRITING The main purpose of the epistle to the Romans is given by Paul in , where he reveals that he is set apart by God for the purpose of preaching the Gospel.For a discussion of the current scholarly viewpoints on the purpose of Romans, along with a bibliography, see ''Dictionary of Paul and His Letters'', s.v. "Romans, Letter to the" He wishes to impart to the Roman readers a gift of encouragement and assurance in all that God has freely given them (see ; ). The purposes of the apostle in dictating this letter to his Amanuensis Tertius () is also articulated in the second half of chapter 15: # Paul asks for prayers for his upcoming journey to Jerusalem; he hopes that the offering collected from the Gentile churches will be accepted there. # Paul is planning to travel to Rome from Jerusalem and spend some time there before moving on to Spain; he hopes the Roman church will support his mission to Spain. # Since Paul has never been to Rome , he outlines his gospel so that his teaching will not be confused by that of "false teachers". # Paul is aware that there is some conflict between Gentile and Jewish Christians in the Roman church, and he addressed those concerns (chs. thirteen and the first half of fourteen). While the Roman church was presumably founded by Jewish Christians , the exile of Jews from Rome in AD 49 by Claudius resulted in Gentile Christians taking leadership positions. CONTENT The main theme of the letter is the salvation offered through the Gospel of Jesus Christ (). Paul argues that all humanity is guilty and accountable to God for Sin and that it is only through the death and resurrection of Jesus Christ that humanity can attain salvation. Therefore, God is both just and the one who justifies. In response to God's free, sovereign and graceful action of salvation, humanity can be justified by faith. Paul uses the example of Abraham to demonstrate that it is by faith not works that mankind can be seen as righteous before God. Assurance of salvation In chapters five through eight, Paul argues that believers can be Assured of their Hope in Salvation , having been freed from the bondage of sin. Paul teaches that, through Faith (; ), the faithful have been joined with Jesus () and freed from sin (, ). Believers should celebrate in the assurance of salvation (). This promise is open to everyone since everyone has sinned () save the one who paid for all of them (). In chapters nine through eleven, Paul addresses the faithfulness of (believers in Christ's payment for sin) stops being faithful (). Transformation of believers In , Paul says that humans are under the law while we live: "Know ye not . . . that the law hath dominion over a man as long as he liveth?" However, Jesus' death on the cross makes believers dead to the law (, "Wherefore, my brethren, ye are also become dead to the law by the body of Christ"). From chapter 12 through the first part of chapter 15, Paul outlines how the Gospel transforms believers and the behaviour that results from such a transformation. He goes on to describe how believers should live: not under the law, but under the grace of God. If believers live in obedience to God and to rightfully delegated authority, (; ) study the scriptures, (and share them with others) and love everybody, believers are not going to need to sin. As Paul says in , "love ( ἀγάπη ) worketh no ill to his neighbor: therefore love is the fulfilling of law". Concluding verses The concluding verses contain a description of his travel plans and personal greetings salutations. One-third of the twenty-one Christians identified in the greetings are women, some of whom played an important role in the early church at Rome. GENERAL CHARACTERIZATION Paul sometimes uses a style of writing common in his time called a "diatribe". He appears to be responding to a "heckler", and the letter is structured as a series of arguments. The letter is addressed to the church at Rome, which consisted of both Gentile and Jewish Christians. In the flow of the letter, Paul shifts his arguments, sometimes addressing the Jewish members of the church, sometimes the Gentile membership and sometimes the church as a whole. PROTESTANT INTERPRETATION and Fortress (Muhlenberg) Press, vol. 36 (Word and Sacrament II (1959)) , [http://books.google.com/books?id=FQHx9n3qBu8C&pg=PA277&ots=g5iYjZ6Hny&dq=%22the+sum+and+substance+of+the+whole+gospel%22&sig=YFKDJjhyuXrRdII_T0jrpZoA2Oo], p.277. The Romans Road refers to a set of scriptures from Romans that Christian evangelists use to present a clear and simple case for personal salvation for each person. Romans has been at the forefront of several major movements in Protestantism. Martin Luther 's lectures on Romans in 1515–16 probably coincided with the development of his criticism of Roman Catholicism which led to the 95 Theses of 1517 . In 1738 , while reading Luther's Preface to the Epistle to the Romans, John Wesley famously felt his heart "strangely warmed", a conversion experience which is often seen as the beginning of Methodism . In 1919 Karl Barth 's commentary on Romans, '' The Epistle To The Romans '', was the publication which is widely seen as the beginning of Neo-orthodoxy . Critique It is often the starting point of those who argue against the Protestant understanding of Romans, specifically in regards to the doctrine of '' Sola Fide '', to point out that the same apostle who wrote Romans is also quoted in Philippians as saying "Work out your own salvation with fear and trembling" ().http://catholic.com/thisrock/2003/0303sbs.asp CATHOLIC INTERPRETATION Catholics accept the necessity of faith for salvation but point to for the necessity of living a virtuous life as well: For an authoritative discussion of the Catholic viewpoint, see '' Catholic Encyclopedia '', s.v. "Epistle to the Romans"
Critique Many Christians (and non-Christians) who oppose the Catholic interpretation of the text argue that the faith of those who do good works would itself be suspect. However, to argue their claim that sincere profession of Christ takes precedence over good works in God's eyes, they hold up Romans 4:2–5 (emphasis added): :"For if Abraham were justified by works, he hath whereof to glory; but ''not before God''. For what saith the scripture? Abraham ''believed'' God, and it was counted unto him for righteousness. Now to him that worketh is the reward not reckoned of grace, but of debt. But to him that ''worketh not, but believeth'' on him that justifieth the ungodly, his faith is counted unto him for righteousness". They also point out that in Romans 2, Paul says that God will reward those who follow the law (as opposed to ). Romans 2:21–25: :Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege? Thou that makest thy boast of the law, through breaking the law dishonourest thou God? For the name of God is blasphemed among the Gentiles through you, as it is written. For Circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision. SEE ALSO FOOTNOTES EXTERNAL LINKS Translations
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